thu Phsk, 


DUKE UNIVERSI Se 


DIVINITY SCHOOL 
LIBRARY 


GIFT OF 


Frank Baker 


P at 
oat 4 


if 
Sie 
ete. 


~ 


ESSAYS 


oe 


ON 


HAPPINESS, CHRISTIAN PIETY, 


PREJUDICES AGAINST THE GOSPEL, 


AND 


THE SCRIPTURE DOCTRINE OF GRACE. 


TO WHICH IS ADDED 
THE CELEBRATED SERMON 


ON GLORYING IN THE CROSS OF CHRIST. 


BY THE a 


REV. JOHN M’LAURIN, 


OF GLASGOW. 


PHILADELPHIA : 
PRESBYTERIAN BOARD OF PUBLICATION. 


‘ 


mato © WANTON ay 


: : ALIA TET | 
~ WOMAOLIGUI TO LAO Viale 


he 


Svoy- 


san gt el = 


CONTENTS. 


INTRODUCTION. 


Some account of the life and character of the Author. - 


ESSAY ON HAPPINESS. 
PART I 


Section 1. Of the pleasures of sense or mere sensations, 
Section 11. Of mental pleasures, or the pleasures of thought, 
knowledge, or contemplation - - 
Section rr. The pre-eminence of living sources of pleasant 
contemplation above those that are lifeless 
Section 1y. Of the most delightful living objects of contem- 
plation - - - - - 


PART II. 


Sectiow 1. Different kinds and degrees of contemplation 
Section 11. Of affection - - ° . - 


ON CHRISTIAN PIETY. 


I. Due acknowledgment of redemption a chief branch of 


Christian piety - - - 
II. Proofs that, according to scripture, foes isa faith that 
has a connexion with salvation - - - 


Til. Proofs that acknowledgment of redemption is included 
in that faith in Christ which the Gospel requires 


IV. Proofs of the importance of that ackyowlaement - 
V. Of the ends of faith in Christ - - 
VI. Of the way of attaining to an interest in Christ’s re- 

demption and mediation - - - 


iil 


Page. 


iv CONTENTS. 


VII. Two principal that belong to the nature of faith; viz: 
belief of the gospel offers, and cordial poe 


VIII. Of the ultimate object of faith - - 
IX. Of just impression of the necessity of the salvation 
offered in the gospel - - - - 
X. Of due esteem of the excellency of it - - 
XI. Of due esteem of Christ’s mediation, particlarly as to 
the purchase of redemption . - - 


XII. Esteem of redemption as a transcendent manifestation 
of God’s perfections; particularly of his holiness 


and justice, and of bis mercy - = S 
XIII. As a satisfying relief from our greatest fears, and sat- 
isfying foundation of hope - - - 


XIV. The discovery of God’s glory in redemption is a new 
additional ingredient of the happiness of the re- 
deemed, and heightens the enjoyment of the other 
parts of it - - - - - 

XV. Of honouring Christ’s intercession - . - 


PREJUDICES AGAINST THE GOSPEL. 


e 


IL Of the guilt of sin - - - - - 

II. Of the insufficiency of repentance and reformation in 
orderto pardon - - 

III. Of the imputation of our sins to Christ, ind of ee 
active righteousness to us - - - 

IV. Of the necessity of divine grace - - 


V. Of the communication of grace by the Holy Ghost - 
VI. Of the communication of grace from the fulness of 


Christ - 6 e = = 
VIL. Of the union between Christ and believers - - 
VII. Of Christ’s intercession - = = 4 


SCRIPTURE DOCTRINE OF GRACE. 


Section 1. The scripture evidences of the doctrine of grace 
Section 11. The differences between the work of the Holy 
Ghost and false appearances of it - - 

Secrion 111. Arguments from experience for the necessity 
of divine grace - - - - 

Srctron ry. Of divine supernatural operations in general, 
and mistakes concerning them - - 

Section y. Of the peculiar excellencies of the grace of 
divine love, and the lively and vigorous ex- 

ercise of it, and the holy affections necessa- 

rily connected with it - - - 

Section v1. Of various general properties common to the 
; best devout affections with the other affec- 
tions of human nature - . - 


SrnMon ON GLORYING IN THE Cross oF Canist - - 


58 
63 


105 
108 
114 


116 
143 
168 
188 


203 


219 
261 


SOME ACCOUNT OF THE LIFE AND CHARACTER OF 
THE AUTHOR. 


Tue Rev. Jonn M‘Lavrry, one of the brightest orna- 
ments of the Christian name, was born in October, 
1693, at Glenderule, in Agryleshire, of which parish 
his father was minister. He had two brothers, one of 
whom, Daniel, died young; and the other, Colin, is 
well known as one of the ablest mathematicians of 
the age. Losing their parents at an early period, they 
were taken under the care of an uncle, Mr. Daniel 
M‘Laurin, minister of Kilsinnan, who sent them to 
the university of Glasgow, where they pursued their 
studies with great effect; after which, John was sent 
to finish his education at Leyden, under professor 
Wesselius. In 1717, he was licensed to preach, by 
the presbytery of Dumbarton; and in 1719, ordained 
minister of Luss, a country parish situated on the 
banks of Loch Lomond, about twenty miles north- 
west of Glasgow. 

He was not allowed, however, to continue long in 
so obscure a station. His uncommon talents attracted 
the attention of all who had access to know him; 
and, in 1723, he accepted an invitation from the city 
of Glasgow, to become the minister of the north-west 


parish, a station which afforded an ample field for his 
v 


vi LIFE OF MC’LAURIN. 


talents and usefulness, and in which he continued to 
labour with great acceptance, till removed by death, 
on the Sth of September, 1754. 

Mr. M‘Laurin was a correspondent of president 
Edwards, and with him it appears originated the pro- 
posal of a union of Christians in extraordinary prayer, 
which Edwards so ably recommended, and which was 
the germ of the present Monthly Concert. His mind 
was of the very highest order, and imbued with a 
piety pure and profound as that of a seraph, and as 
active and unwearied in planning and doing good. 
The fruits of his pen that remain, though small in 
quantity, are of sterling value, and prove him to have 
been a profound thinker, an accurate and cogent rea- 
soner, deeply versed in the mysteries of redemption, 
and zealous for the glory of his divine Master. His 
works consist of “ Essays and Sermons,’ which have 
often been published ; and an octavo volume on the 
“ Prophecies concerning the Messiah,” of which the 
late Dr. Hurd has been thought to have availed himself 
in his excellent “Introductory Sermons at Lincoln’s 
Inn.”’ 

It has been remarked, by a late writer and compe- 
tent judge, that Mr. M‘Laurin’s “ Essay on Preju- 
dices against the Gospel,”’ and the sermons on “ The 
Sins of men not Chargeable on God,” and on “Glory- 
ing in the Cross of Christ,” are compositions, the two 
first for profundity and acuteness, and the last for im- 
pressive eloquence, to which, in the whole range of 
theological literature, we shall not easily find any thing 
superior. 


ESSAY ON HAPPINESS. 


Jin Essay in answer to a Question proposed in a 
Philosophical Society at Glasgow, viz :—Whether 
the happiness of the mind consists in the enjoy- 
ment of things without it, or in the reflection of 
its own perfections, or in both 2 


PART I. 


Tue meaning of the question cannot be, Where is any 
joy or pleasure to be had? for that needs not inquiry ; 
but, Where is the greatest? or, if that appear a differ- 
ent question, Where is full contentment to be had? 
that is, such fulness of joy as excludes all uneasiness? 
But this last question is only in appearance different 
from the former: for no man can be fully content to 
want the greatest joy he is capable of, if he is consci- 
ous of that capacity, and knows the excellency of that 
joy which he wants, which is a consciousness and 
knowledge that a rational being cannot always avoid. 
The presence of what is necessarily painful must be 
felt; but that the absence of what is necessary to hap- 
piness, or the greatest joy, is also unavoidably felt, 
will appear by considering what keeps all the world 
in constant agitation and action. The source of action 
is desire ; the world is full of desire ;, and desire still 
regards an absent good. 

The use of reason is to choose the greatest good; 
for to prefer any thing to what is best, is what we call 
a bad choice. ‘The greatest joy is what is most intense, 
and most durable. The greatest intenseness cannot be 
described ; but the longest duration of joy is that which 

7 


8 M‘LAURIN’S ESSAY 


is perpetual. And that there can be no full content- 
ment without the expectation of it, is evident from 
this, that the same reason which makes a man wish to 
be happy at one time, makes him wish to be happy 
at another time, and consequently at all times; and a 
wish or desire, without hope, is uneasiness, and incon- 
sistent with contentment. A man cannot be fully 
content at one time, if he fear not to be so afterwards; 
yea, the more present pleasure or joy a man has, the 
greater is his vexation at the thoughts of losing it: 
which perhaps may contribute to solve that odd phe- 
nomenon, of some rational creatures being easy, at 
least pretending to be easy, and even to be gay, and 
rejoice, at the hopes of losing all joy when they lose 
their bodies; because, abstracting from bodily plea- 
sures, they have no relish of any other worth the de- 
siring, and find even these so nauseous and clogging, 
that they would not think it perhaps very desirable to 
have them for ever: yet to renounce all hopes of per- 
petual joy, or heaven, may be called an acquiescence 
in the half of misery’s hell; and it would be easy to 
demonstrate, that to rejoice in such a sorry prospect, 
argues the secret fear of a worse; and that, if duly 
considered, might make an argument to prove the 
reality both of what they fear, and of. what they re- 
nounce. 

It is useful to compare the different kinds of plea- 
sures, in order to find out the highest ; and the longest 
enjoyment of that is happiness. 


SECTION I. 
OF THE PLEASURES OF SENSE, OR MERE SENSATIONS. 


It is not needful to insist long in showing, that hap- 
piness cannot consist in these. Some measure of them 
is necessary for present ease; but there is a difference 
between their being necessary, and their being suffi- 
cient. They are necessary to remove antecedent un- 
easiness, which is inconsistent with complete happi- 
ness, excluding all uneasiness. They are necessary 


ON HAPPINESS. 9 


only sometimes; but thought is at all times necessary, 
and constant joyful thought necessary to constant con- 
tentment. As they may and must be wanted some- 
times, and the mind joyful without them, it might be 
joyful always without them, were it not for something 
in our present state that is not essential to us. It is 
but a few moments of this life they can make pleasant; 
but the mind desires to have joy always. The mind 
must be still feeding itself with thought, either pleasant 
or unpleasant. It is joyful thought it hungers and 
thirsts after, and the use of reason is in making the 
best choice for that end; for the variety of matter is 
indefinite. 

Of all enjoyments, sensations are the most clogging. 
It would be a poor happiness that would necessarily 
require great intervals of misery to give it a relish. 
Now there must be long intervals of sensation; but 
there can be none of thought. Sensation needs the 
addition of pleasant thought to give any durable joy. 
Solitary contemplation is both delightful, and (which 
infers a particular noble delight, justly deserving a 
peculiar distinguishing name) it is becoming a man. 
To delight in mere solitary sensations, is sottish and 
brutal ; and common luxury seeks always society and 
converse ; neither of which is sensation, but a kind of 
contemplation. The most pleasant sensations cannot 
so fill the mind, even in the mean time, as that un- 
pleasant thoughts cannot make them tasteless; nor 
can painful sensations, commonly at least, exclude the 
joy of contemplations, but rather increase the relish 
of it oftentimes. Bad news, an affront, revenge, envy, 
make the sot’s darling pleasures nauseous to him. 
Joyful meditations elevate the sick and diseased saint. 
The Roman, if I remember the story, who ran to Rome 
with the news of victory, was so filled with joyful 
thoughts, that it excluded all attention and feeling of 
the thorn in his foot, till his joy was assuaged. The 
man whom Dionysius set down to a feast, with the 
point of a sword over his head, found the pain in his 
thoughts sufficient to spoil all the pleasure of the feast. 


10 M‘LAURIN’S’ ESSAY 


SECTION IL. 


OF MENTAL PLEASURES STRICTLY SO CALLED, OR THE 
PLEASURES OF THOUGHT, KNOWLEDGE, OR CON- 
TEMPLATION. 


Contemplation may reasonably be taken in a larger 
sense than what it is sometimes confined to, when it 
is distinguished from the pleasures of affection, action, 
or society ; since it is certain, that our own actions, or 
the society of others, give us pleasure only by con- 
templating them, and the pleasure of affection to any 
object results from a particular view or contemplation 
of it. 

The chief design of this inquiry being to consider, 
which must be the most pleasant contemplation, or the 
highest kind of mental enjoyment, it is useful to com- 
pare the different kinds of pleasant contemplations, and 
to consider the causes of that pleasure that is in them. 

Every contemplation relates to some object really 
existing, or supposed to be so; and since there is no 
object in being, but a Being of infinite perfections, and 
the various manifestations of them, that is, God and 
his works, no wonder that every object is capable of 
giving joy in the contemplation of it, less or more. 

Beauty is the name we commonly give to that 
quality (or whatsoever we call it) in any object, which 
is the source or cause of joy in the contemplation of it. 
But since many objects are not the proper causes of 
the beautiful qualities they are endued with, or of our 
view of them, or joy in that view, therefore it is use- 
ful to distinguish between the objective source, and the 
efficient source, of beauty, contemplation, or joy. 
Beautiful is the name we are used from our infancy 
to give to regular material figures, motions, &c.; and 
is an abstract idea so familiar even to children, and to 
the most ignorant vulgar, that they apply it to objects 
otherwise the most unlike in the world; temper, sen- 
timents, inclinations, actions, harmonious sounds, pro- 
portions of matter, and, in general, to every thing that 


ON HAPPINESS. 11 


has marks of contrivance in it, which is the impression 
of thought and design, unless the design itself be evil, 
and appear contrary to a rule which we conceive is the 
standard of all beauty in action and thought. Beauty 
isin effect the name the Greeks and Latins gave to 
the universe, (rvs, mundus,) and justly since the 
whole and parts are so pleasant to contemplate. 

But there is nothing more evident, than that all 
beautiful objects are not equal; and even in material 
objects, which are the lowest order, there is a vast di- 
versity, according as there is more or less contrivance 
or thought in them; not that there is any thought or 
design intrinsic in matter itself, but that its form, pro- 
portions, and motions, have the manifest marks and 
signs of thought in them; and what appears void of 
these, appears deformed and confused. 

But hving beauties (by which name we may ex- 
press rational beings) are a quite different and higher 
kind of pleasant objects of contemplation, having not 
merely signs of external thought, (which is all the 
beauty we see in matter,) but being, as it were, con- 
stautly full of internal thought themselves. 


SECTION III. 


THE PRE-EMINENCE OF LIVING SOURCES OF PLEASANT 
CONTEMPLATION ABOVE THOSE THAT ARE LIFELESS, 


This may appear by considering what condition a 
man would be in who had all the lifeless universe to 
contemplate all alone, without any thought of the liv- 
ing cause of it, or any knowledge of any living being 
in it, but himself. Supposing there should be never 
so many living intelligent beings existing in the world ; 
yet if he had no knowledge or.contemplation of them, 
it would be to him absolute solitude; and surely, if 
we reflect on the frame of our natures, we may justly 
suppose it would, through time at least, turn to insup- 
portable melancholy. 

The chief contemplation of living or intelligent 
objects of thought, is but another name for society. 


12 M‘LAURIN’S ESSAY 


The enjoyment of lovely society (or of that which is 
thought to be such) is what gives the greatest cheerful- 
ness; and the loss of it, (as in the death of friends,) the 
most exquisite, the most becoming sorrow. Society 
heightens and multiplies the pleasures of other contem- 
plations, or even sensations, to such a degree, that it can 
raise joy out of objects, whose pleasure in solitude would 
perhaps scarce be discernible; and caneven make trifies, 
that otherwise would appear insipid, strangely delightful, 
however unjustly oftentimes, by excluding thoughts of 
a better sort. Nor can this be imputed merely to the 
poisonous pleasure of pride and affectation to be source 
of joy to others; since, besides any pleasure a man 
has in communicating thoughts to others, he finds 
pleasure in receiving the like from them; and in re- 
ceiving delightful contemplations from one person, it 
heightens our own particular delight, to have many 
others sharing with us, in an enjoyment which, in this 
respect, is the reverse of outward possessions; and it 
is not, like them, lost or lessened, but increased, by 
being communicated: and they that covet it most, are 
most covetous of being profusely liberal of it to others, 
and would find themselves poor with it, if they were 
not bountiful; and therefore endeavour to possess it, 
and enrich themselves with it, by giving it to others. 

The best company can make any place or prospect 
pleasant; but no place can make the worst company 
pleasant, or even tolerable. 


SECTION Iv. 


OF THE MOST DELIGHTFUL LIVING OBJECTS OF — 
TEMPLATION. 


Here it is needful to consider the nature of intellec- 
tual beauty, or that in an intelligent being which is the 
cause of joy in contemplating it: and if these causes 
admit of degrees, it is plain the greatest cause must 
have the greatest effect. Ezcellency, or perfection, is 
a name we ofttimes give to that in a mind, which is 
the source or cause of joy to itself or others; but that 


ON HAPPINESS. 13 


quality which is a hinderance of joy, or which, though 
it gives some joy, hinders more than what it gives, we 
eall an imperfection. A mind cannot have joy in it- 
self, without knowledge or contemplation and power. 
These are called sometimes physical perfections: but 
those qualities of a mind, which are not only called 
causes of joy to itself, but also to others, we use to call 
moral perfections ; such as goodness and justice. The 
1atter consists in affections and inclinations of the 
mind; and no mind is the proper cause of joy to 
others, without being inclined ; for if the physical per- 
fections of a being give us joy, merely in contemplat- 
ing them, without his inclination, he is not properly the 
cause of our joy, but its object, as lifeless matter is. 

It is plain, physical and moral perfections admit of 
degrees ; and when they exist united in one subject, 
the greater they are, the greater is the excellency and 
beauty of it, and the greater joy there is even in the 
contemplation of its perfection, besides other effects 
of it. 

To the inward perfections of any rational agent, we 
may add our relation to him, if he be a friend or bene- 
factor, or one in whom we are any other way particu- 
larly interested, more than in other rational agents ; 
and when we join these together, the perfections of 
that being, and its relation to us, which are qualities, 
if I may speak so, that admit of different degrees, we 
have a view at least of some of the principal qualities 
in an intelligent being that give the most pleasant con- 
templation. 

The supreme, or highest mental perfection in being, 
and to which we have the nearest and most joyful 
relation is that whose contemplation is necessary to 
happiness. 

If there were no intellectual beauty in being, or 
none knowable by us, but what is finite, like human 
minds, there would be none sufficient to happiness, or 
full and lasting contentment; for finite beauty is that 
than which we can conceive, and consequently desire, 
and reasonably wish for a greater; and while we may 
wish for something better than that we have, while 

2 


14 M‘LAURIN’S ESSAY 


we may feel want in the object or source of our joy, 
we have not the greatest, that is, full contentment : 
and to tell us, that we must chiefly desire only what 
is attainable, and the best object we can desire is not 
attainable, or is not in being, and that therefore we 
should be content with the want of it, is to tell us to 
be content with misery, because it is fatal and una- 
voidable; which, instead of being a ground of con- 
tentment, would be the true ground of despair and 
anguish: for experience shows, that impossibility of 
supply or relief, is the principal thing to embitter want 
or trouble. 

All pretence to full contentment in our present state, 
whatever it be, (that is, to wish for nothing but what 
we have, and are sure of,) is a pretence which every 
man’s practice demonstrates to be ridiculous affecta- 
tion; and the same reason that makes a man discon- 
tented, though free of all bodily uneasiness, and enjoy- 
ing the pleasant thought of any finite or inferior beauty, 
would make him discontented with any below what is 
supreme, or the highest possible, which must be in- 
finite; for the meaning of finite is that than which 
there might possibly be a greater. 

The name by which we sometimes distinguish the 
highest beauties or perfections of any kind, even finite 
beauties in mind or matter, is glory, as the glory of 
sun and stars, and of angels. 

One of the properest terms we have to signify the suf- 
ficiency of supreme glory to give perpetual fulness of 
joy, (below which nothing as was observed before, 
can give true and full contentment,) is beatific. 

I remember to have heard a question proposed in a 
company, some years ago, to this effect, Whether or 
not it might be possible, in the nature of the thing for 
any thing we know, that a rational creature might 
have beatitude, or perpetual fulness of joy, in the mere 
contemplation of created things; of which contempla- 
tion, indeed, God would be the source and cause, but 
not the object? It will be no digression, I think, from 
the question which is the occasion of this little essay, 


ON HAPPINEsS. 15_ 


to consider that question I have named; for the an- 
swer of either of them serves both. 

Let us suppose, then, a rational creature having 
access to know and contemplate the universal system, 
intellectual and material, and consider the conse- 
quences. 

It is evident he would not be content to be confined 
to the knowledge of a part; for that, however durable 
the pleasure of it would be, in comparison to our 
short-lived joys, yet would cloy through time. When 
a man is in a beautiful chamber in a prison, the beauty 
_of it may give some pleasure at first; but let us sup- 
pose him confined to that contemplation for innumer- 
able millions of ages, it would certainly prove a very 
great and growing torment; yea, experience shows it 
would prove a sensible pain in a few days, if a man 
have no other pleasant thoughts to entertain him. 

There is some proportion between the parts of the 
material beauty and the whole; for the very nature 
of material beauty includes proportions between the 
whole and the parts. In matter, want of propor- 
tion is deformity. This proves, that the system of 
matter, which is beautiful, is finite; for if it was 
infinite, there would be no proportion between the 
finite parts and the infinite whole. Besides, that 
form and figure, which are the beauty of matter, 
are qualities of the limits, the bounds, or surface, of 
matter; the world, therefore, has limits. To make 
matter infinite, would make the world a beautiful 
point, shut up in a hollow case of infinite deformity 
and confusion; and the inside of that case having 
limits, and consequently a figure, however irregular, 
that figure not being essential to it, (for no particular 
figure is so,) would argue an external cause or mind 
having power over its substance. But mind cannot 
produce infinite useless deformity and confusion; be- 
cause mind always works with inclination and design, 
= its workmanship bears the mark and impression 
of it. 

But not to insist on this, since there are so many 
other arguments to prove, that matter is finite, and 


16 M‘LAURIN’S ESSAY 


since all that belongs to the present subject is, that all 
the matter that has order and beauty in it, or that can 
afford pleasant contemplation, is finite ; its being finite, 
and the proportion between the whole and parts in 
beauty, which is the cause of joy, proves a proportion 
between the whole and parts in that joy, which is the 
effect of beauty; and therefore, since the beauty of any 
part of it is cloying, it is an argument, that the like 
may be said of the whole; only the beauty of the 
whole would stand out longer against satiety and dis- 
taste, than that of a part. But that object which is 
not sufficient to stand out infinite repetitions, if I may 
speak so, is insufficient for eternal or perpetual dura- 
tion. Any part of the world has a proportion to the 
whole, but no part of perpetual duration has propor- 
tion to the whole of it. 

This argument may be applied not only to the ma- 
terial, but also to the intellectual system of creatures ; 
and we may justly say, that a society that had no joy- 
ful contemplation of the Creator, but only of the crea- 
tion, and of one another, would, in a finite space of 
time, (and consequently at the beginning of eternity,) 
find the world a narrow confinement and a dungeon, 
and find the pleasure of their mutual society degene- 
rate into melancholy solitude. For suppose that all 
of them knew all the world, so that none of them had 
any thing to show or communicate but what all of 
them knew already, and all of them were weary of, 
the whole of their contemplation and enjoyment be- 
hoved to corrupt and turn nauseous. 

A rational creature, in the above mentioned circum- 
stances, advancing in the contemplation of God’s 
works, could not possibly very long avoid the know- 
ledge of the glory of God, so visible in all his works. 

This would give him some knowledge of a beauty 
superior to that to which we supposed him confined ; 
and the knowledge of an object infinitely superior to 
all the creatures, would hinder contentment, if he was 
denied that higher degree and kind of contemplation 
of the same object, which is called enjoyment, or 
vision, and which will be considered afterwards. 


ON HAPPINESS. 3 127 


Since mental pleasure is in knowledge, the know- 
ledge of the effect does not fully satisfy the mind with- 
out knowing the cause, and consequently without 
knowing the first cause. 

Thus we have three properties of that glory, the 
view of which is so requisite to beatitude: It must be 
supreme, original, and underived. This shows, that 
the view of divine glory (such as will not cloy) is ne- 
cessary to beatitude. That it is sufficient, may be 
made evident thus: That excellency, the view of 
which has been already experienced (which I desire 
to mention with veneration) sufficient to eternal ful- 
ness of joy ina being capable of, or rather incapable 
of wanting, infinite happiness, must be much more 
sufficient to an eternal fulness of joy in finite beings. 
If that beauty and excellence, without change, inter- 
ruption, variety, or progress, in the view of it, was not, 
and could not, be cloying to an infinite knowledge 
and intelligence; much less can the fullest view of 
what a finite mind is capable of, ever turn less plea- 
sant, unless constant progress be possible and needful, 
and therefore attainable. 


PART II. 


In considering the cause of the greatest mental joy 
or beatitude, we must consider not only the external 
or objective cause, but also the internal or subjective 
cause. 

The objective cause is supreme excellency; but the 
subjective, or inherent internal cause, (which must ex- 
ist in us, though not from us,) is our knowledge or 
contemplation of it, and affection or disposition of 
mind with which we contemplate it. 


Q* 


18 M‘LAURIN’S ESSAY 


SECTION I. 
DIFFERENT KINDS AND DEGREES OF CONTEMPLATION. 


Irrational animals have no real enjoyment (if any 
thing they have deserve such a name) but what comes 
from the Creator as its first cause. Beatitude, as was 
proved before, requires not only such joy as shall have 
the first cause for the author of it, but such as shall 
have him for the object of it. Brutes, and brutal 
men, have all their real pleasure from the Creator; 
but they have no joy in him, since their joy is not in 
the knowledge of him. 

As there are various beauties or objects of pleasant 
knowledge, so there are various degrees or kinds of 
knowledge of the same object. Supreme glory, as was 
proved, is the only beatific object; but every degree 
or kind of contemplation of it, is not beatific contem- 
plation; yea, some contemplations of it, to some dis- 
positions, are more cloying and unpleasant than al- 
most any other contemplations of other objects; and 
we may conceive such a contemplation of it is in some, 
as might be a most effectual and most just cause of 
anguish. 

Let us consider the different views the mind may 
have of inferior beauties, mental or material. Let us 
suppose a man enjoying the most pleasant and most 
ravishing prospect on earth, in the spring time, delight- 
ing himself with all the charms of that place, and of 
that beautiful season; and then let us suppose him 
afterwards, in a dark winter night, remembering, or 
contemplating, that prospect ; the object of contempla- 
tion is the same in both cases, but the contemplations 
themselves so different, that whereas the former was 
the cause of joy, the latter may be the cause of the 
contrary, that is, melancholy. 

In vision or sight of material beauty, we are passive 
recipients, if I may so speak. In imagination, or pure 
intellection, which sometimes, perhaps, is the strict 
sense of idea, we are active causes. The latter, ab- 


ON HAPPINESS. 19 


stracting from composition, abstraction, &c. is a mere 
picture, an imitation of the former. The former is 
properly an effect of the Creator’s power, the latter of 
ourown. The one is the work of nature; the other, 
in a manner, a work of art. No wonder the former 
be a greater cause of joy. 

-It is not needful to insist long, in showing the differ- 
ence between these two sorts of contemplation, vision 
of an object as present, and the dark knowledge of it 
as absent. In desiring any mental enjoyment, desire 
supposes, that we have some knowledge of the belov- 
ed object already; which knowledge is the cause of 
desire: and desire likewise supposes another quite 
different knowledge of the same object, which we call 
presence or enjoyment, and which is wanting when 
Wwe desire it. 

Desire of knowledge, or contemplation of any ob- 
ject, supposes a mixture of knowledge and ignorance 
of it; for if we had no knowledge of it at all, we could 
not desire it. 

Let us suppose a man seeing a machine, building, 
city, or beautiful country. - He sees in one simultaneous 
view more than he can imagine at once. A man re- 
members, and imagines by parts, which he sees in one 
view. Besides, active producing of ideas, because it 
requires effort, is ofttimes uneasy in comparison of 
vision, which is a contemplation of an object more 
comprehensive, easy, bright, steadfast, and conse- 
quently more delightful, than any other. 

Let us reflect on some of the most extraordinary 
effects of friendship, (and there is nothing in history 
has had more extraordinary effects,) particularly the 
greatest sorrow and melancholy that ever any man 
felt for the absence or death of the most virtuous 
friend ; his thinking on him when dead, or absent, and 
seeing him when present, are contemplations of the 
same object, but so different, that the same reason that 
makes the one pleasant, makes the other proportion- 
ably sorrowful. 

The presence of a material object is that which 


20 M‘LAURIN’S ESSAY 


gives us the clearest perception and contemplation of 
it, and in some sense admits of degrees. 

The presence of a rational being is when we have, 
not only the clearest view of his state, and qualities, 
and disposition, of which the face is a mysterious rep- 
resentation; but also are within reach of mutual and 
reciprocal communication. If a rational being were 
present to us, so as to know all we think and do, but 
would make no return to us, nor give any intimation 
of affection and inclination to our good, or to answer 
our desires; as it would not be mutual presence, so, 
as to our comfort, it would be in effeet absence and 
distance. 

The more a rational being communicates to us, and 
particularly the more clear view we have of him, he 
is the more present to us; so that presence admits of 
degrees. 

The favourable presence of a rational being is when 
we enjoy his presence with signs of good will to us; 
and the joy of it is proportionable to our love of him, 
and his power to do us good. 


SECTION II. 
OF AFFECTION. 


Besides the beauty of an object, and the degree or 
kind of contemplation of it, the affection with which 
we contemplate it, has no small influence on the joy 
that results from it. Two persons may have the same 
view, or the same thoughts, concerning the same ob- 
ject; and yet difference of affection may make the 
same view far more pleasant to the one than to the 
other; yea, may make it pleasant to the one, and 
painful to the other. 

Curiosity is the inclination we satisfy, when we de- 
light in the view of a lifeless object, without any re- 
gard to any advantage by it, different from the plea- 
sant view of it. Love is the affection which is the 
internal or subjective cause of delight, in contemplating 
an intelligent being; but a man may incline, and take 


ON HAPPINESS. 21 


pleasure, in contemplating even an intelligent being, 
without the affection of love; and then he takes merely 
the pleasure of curiosity. Herod was desirous to see 
the most amiable person that ever was in the world, 
without loving him; and vicious persons, or perhaps 
even atheists, may take some kind of pleasure even in 
theological contemplations, merely from curiosity. 

We cannot love the presence or society of any per- 
son, without love to the person himself, unless it be 
for the sake of some advantage different from his pre- 
sence; and then it is riot properly his presence we 
love, or delight in, but some other interest we propose 
by it. 

"We cannot delight in contemplating any person as 
happy, without loving him; and we cannot perfectly 
love any person without making his happiness, in a 
manner, ourown. If we had a perfect love of an in- 
finitely happy being, it would be an_ inexhaustible 
source of joy, though we are incapable of knowing all 
his blessedness, and consequently incapable of infinite 
happiness. 

It would take a treatise to show the influence of a 
just and well grounded love on happiness. The plea- 
sure of society depends on it; and the exercise of that 
lovely affection has an elevated noble pleasure in it, 
even in sorrow, in pity, in sympathizing with distressed 
virtue, though it were but in a fable. An affection 
which even when exercised towards inferior objects, 
and when disappointed and sorrowful, retains still a 
noble mixture of delight in the subject of it, and is 
amiable to those who contemplate it, when it is in the 
most perfect degree directed towards the most perfect 
object, must be considered as a principal ingredient 
necessary to beatitude. 

When the reason of our love to a person is his phy- 
sical perfections, it is esteem; when the reason of it is 
his favours, or some relation to ourselves, which isa 
durable source of favours, it is gratitude; to delight in 
his happiness, is benevolence ; and that love which 
has for its special object and reason his moral perfec- 
tions, is approbation or complacence ; though this last 


22 M‘LAURIN’S ESSAY 


term is sometimes taken in a larger sense: and all 
these contribute to that love which consists in desire 
of enjoying, of having the view, presence and society, 
and favour of a lovely object. 

A just love is when the reason of it is true, or when 
the object is really endued with those perfections, or 
causes and reasons of love, which are supposed to be 
1n it. 

Experience shows, that approbation heightens be- 
nevolence; and therefore the want of it naturally 
lessens it; and the greater the physical perfections of 
an object are, if they be joined with moral deformity, 
they make the object the more odious, and its presence 
and society the more unpleasant. 

When we contemplate objects of unequal perfection 
and loveliness, it is just to have unequal love to them, 
or to love them in proportion to their loveliness, and 
to give the preference to the highest. 

We may conceive several orders of justice in love 
and affection, according to the several orders of the 
objects of affection. The highest justice we are capa- 
ble of, is to have a just affection or to give just prefer- 
ence to the highest perfection: where there are many 
objects of affection equally lovely, to love them equally ; 
and consequently to have more love to many of them, 
or to a greater number, than to a less; because what- 
ever reason there is in one of them, or any smaller 
number, to make us love them, there is still more rea- 
son for love in a greater number of them. 

We cannot be happy in any company, not even in 
our own, without love and approbation; the more 
complacence, approbation, and esteem, the more be- 
nevolence. Infinite happiness can want no degree of 
any thing necessary to the highest approbation and 
love of the subject of it. These things are necessarily 
connected together: a being of infinite perfection, of 
infinite esteem, love, and complacency in himself, 
which is infinite love, and infinite justice and truth. 

We cannot conceive the Supreme Being, either, as 
infinitely perfect, or just, or happy, without an infinite 
love and preference of himself above all other things ; 


- 


ON HAPPINESS. 23 > 


which is one way of conceiving with due reverence 
divine essential holiness. 

No other being can be perfect, just, or happy, with- 
out the same moral perfection, holiness, or preferring 
and loving God above all things; and, as was shown 
before, what we love, or what we love chiefly, we 
must chiefly delight in contemplating it, in rejoicing in 
its happiness, or we must chiefly delight in loving it. 

All actions flow from the moral disposition of the 
agent, or his will and inclination. An agent infinitely 

lovely, can do nothing but what is most lovely, and 
nothing but what is a just reason for the greatest love 
to himself. He cannot appear unlike himself. Crea- 
tures can see nothing but his works, and their own; 
and if perfectly lovely actions cannot be a temptation, 
a reason, or excuse, for despising the agent, then all 
want of holiness in a being capable of it is inexcus- 
able. 

We cannot be holy, without approving and loving 
that moral disposition in ourselves, and all others ; yea, 
the more holy a being is, the more it loves and ap- 
proves of it wherever it is; and the same reason that 
is for love of holiness, is for want of love, that is, for 
aversion and hatred of the contrary disposition. 

If holiness be the highest justice, ungodliness is the 
highest injustice; and if the highest degree of it be 
hateful, any degree of it, in any person, at any time, 
must be so proportionably. 

What appears unjust to us, we think hateful always 
when we think on it, or see it; what is hateful at one’ 
time, is so always; and-the way to remove that hatred 
is, to remove the object, or to hinder it from appearing 
to us at all, to forget it. 

Whatever be said of punishment of sin, it is certain, 
that the knowledge and hatred of sin, supposing it to 
exist, is essential to God. It is not an arbitrary thing, 
but essential, that he sees it all, sees it always, cannot 
forget it, and therefore-always hates it; and if,as was 
observed before, a finite superior degree of holiness is 
an infallible cause of a superior hatred of sin, the 
greatest holiness must cause the greatest hatred of it. 


24 M‘LAURIN S ESSAY 


It is a moral disposition, and must incline to manifest 
itself in a manner worthy of the subject of it, and suit- 
able to the object. All hatred inclines to manifest it- 
self, and just hatred inclines to manifest itself in a man- 
ner becoming the being who has that hatred. Reason 
tells us, that the way becoming a sovereign, or gov- 
ernor, is punishment; and as one of the least manifes- 
tations of hatred is withholding manifestations of fa- 
vour, or all benefits, that itself, in the present case, 
would be misery. 

It is an essential perfection in God, both to give al- 
ways the greatest reason to creatures to love him, that 
is, to act always in the manner that is most worthy of 
his own approbation, and theirs, or to be holy and 
happy, and to manifest the greatest hatred of sin after 
it is committed. Thus vindictive justice is but a diff- 
erent view of infinite holiness and goodness, the most 
lovely moral perfections in the world. It is essential 
to God to approve and love this holiness and justice ; 
and in order to holiness in us, that is, in order to be 
happy, and to be just, it is necessary to approve of it 
likewise. 

We can have no just or reasonable joy, without both 
loving God, and consequently loving and approving 
of his vindictive justice; and, on the other hand, we 
can have no reasonable joy, without expecting God’s 
love and favour to us; and therefore it is necessary 
we know his righteousness manifested in the remis- 
sion of sins;—without which, we can neither truly 
love him, nor expect his love; that is, we cannot be 
happy, without knowing that he favours us in a just 
and holy way. 

No sacrifice of a mere creature in the room of mul- 
titudes, can be a manifestation of the greatest essential 
eternal hatred of sin, or the greatest motive of an eter- 
nal law against it. It is not sufficient to have any 
knowledge of the harmony of vindictive justice, and 
of mercy in our redemption, but such a knowledge as 
shall acquiesce, approve, and adore, that justice, and 
delight in contemplation of it, as perfectly amiable, and 
to believe, that we had no reason to despise God, and 


ON HAPPINESS. - 25 


God no reason in us to love us; for if we believe it 
was just to give us no favour, all that is given is free. 

We can conceive no divine excellency more amiable, 
than the beauty of infinite holiness, or justice and 
mercy; no manifestation of them comparable to this ; 
excepting the beatific vision itself, we can conceive no 
contemplation of divine glory so excellent in itself, so 
suitable to us: and a suitable impression of it (which 
still admits of degrees) must increase the joy of the 
beatific vision itself; for the more love we have to an 
intelligent being, the more delight we have in viewing 
his excellency and happiness. 

God manifested in the flesh is an object which con- 
tains both the brightness of the glory of the Creator, 
and the brightness of the glory of the creation. The 
three several orders of excellency and beauty spoken 
of before, are here joined together in the nearest union; 
absolutely supreme or divine glory, supreme created 
intellectual glory, and supreme visible or material 
glory. His human nature has the beauties of the in- 
tellectual and material universe united in it. 

Our present joy or happiness in this life is propor- 
tionable to our knowledge and love of God in Christ. 
That knowledge and love admits of degrees. It is just 
to be always making progress in it: one of the most 
manifest and most necessary means of heightening it 
is this, to be reflecting on our moral imperfections, sins, 
and corruptions; to be making progress in the know- 
ledge of them, which is a very easy study, if we were 
sincerely inclined to it, since the materials lie so near 
us. 

Sense of need makes a favour precious; and sense 
of unworthiness heightens gratitude to God, which is 
an essential ingredient of the greatest joy, present or 
future. 

It is impossible to love God, without hating our- 
selves; because it is impossible to love holiness, with- 
out hating the contrary disposition. 

Reflection on our physical perfections or faculties, is 
useful; but it is in order to see the goodness of the 

3 


26 ESSAY ON HAPPINESS. 


author of them, and the evil of those moral imperfec- 
tions that have abused them. 

But in a state of complete happiness, the mind must 
be free of moral imperfections. For the inward reflec- 
tion and contemplation of deformity in ourselves, is 
inconsistent with fulness of joy. But a just mind can- 
not reflect on its own perfections, though it must be 
conscious, and reflect on them, otherwise than as de- 
rived from the original and essential source of good, 
and as infinitely inferior to that original. 

The enjoyment of the absolutely supreme object is 
consistent with the enjoyment of the supreme or high- 
est created intellectual glory, in the society of all the 
most excellent creatures, and with the enjoyment of 
the supreme or greatest visible material glory, in a 
place of the greatest light and beauty; and these in- 
ferior enjoyments, which, if alone, would be cloying, 
will not be so, when an uncloying incorruptible joy is 
joined to them, and enlivens them. 

To conclude, therefore, both the things mentioned 
in the question are ingredients of happiness, the best 
enjoyment of the best outward objects, and such in- 
ternal perfection, that the consciousness and reflection 
on it must be joyful. 


ESSAY ON CHRISTIAN PIETY. 


Bersipes the duties that are incumbent on us, as we 
are rational creatures, and as we are sinners; it is 
needful to consider the duties which we are obliged to, 
as we are sinners to whom the salvation revealed in 
the gospel is freely and graciously offered. It is suffi- 
cient for the design of this essay, to take such a short 
comprehensive view of the Christian doctrines, as is 
requisite for explaining the chief parts and characters 
of Christian piety. The chief peculiar doctrines of the 
gospel relate to the divine promises of salvation and 
happiness; the principal causes of that salvation, par- 
ticularly the mercy and power of God in the media- 
tion of his Son, and the effectual grace of his Spirit ; 
the divine nature and glory of both: the means of that 
salvation on our part, namely, the means of an inter- 
est in the divine promises, and the means of obtaining 
the accomplishment of them; and particularly the con- 
stant improvement that ought to be made of all the 
grounds of our hope and joy as motives to love and 
obedience. 

I. Suitable acknowledgment of the mercy of God in 
our redemption by Christ is a principal branch of 
Christian piety. The same scripture instructions which 
prove the necessity and importance of such acknow- 
ledgment, serve also to explain the nature and char- 
acters of it. 

The doctrine of redemption itself, is evidently con- 
tained in the many scriptures, which treat of the causes 
and effects of Christ’s death: and it is mixed and inter- 
woven with all the other most important doctrines and 
instructions of holy scripture. The scriptures which 

27 


28 M‘LAURIN’S ESSAY 


treat most directly of Christ’s death, show that it was 
a real and complete satisfaction to divine justice for 
our sins, and that it is the meritorious cause of all the 
parts of our salvation. It is called a sacrifice, a ran- 
som, a propitiation, an atonement for our sins. The 
meaning of these and the like scripture expressions is 
abundantly evident from the obvious import of the 
words themselves, and from a great variety of equiva- 
lent expressions made use of on the same important 
subject. Thus we are told that Christ died for our 
sins, was delivered for our offences, wounded for our 
transgressions, bruised for our iniquities: that the in- 
iquities of us all were laid on him, that he bare the 
sins of many, that he bare our sins in his own body 
on the tree, that he who knew no sin was made sin 
for us; that he suffered, the just for the unjust, to 
bring us to God. It is impossible to devise stronger 
and clearer assertions of Christ’s substitution in the 
room of sinners. As the scriptures, which have been 
hinted at, treat more directly of the causes of Christ’s 
death; the doctrine of redemption is contained, with 
equal evidence, in the scriptures which treat more 
directly of the effects of his death. Thus we are 
taught “that we have redemption in Christ’s blood, 
the remission of sins; that his blood was shed for the 
remission of the sins of many ; that thereby he recon- 
ciles us to God by the blood of his cross; that his blood 
cleanseth from all sin; that it purges the consciences 
of sinners from dead works, and gives them boldness 
to draw near to God.’”” Whereas some of these scrip- 
tures ascribe our redemption to Christ’s death, and 
others of them ascribe it to his sufferings in general ; 
there are various scriptures which show that the merits 
of his obedience are included in his satisfaction taken 
in its full extent. Thus we are told that by his obedi- 
ence we are made righteous; and that by his right- 
eousness we receive the justification of life. But these 
things may be more fully proved in another section, 
designed for vindicating the grounds of Christian piety 
from objections. 

II. As to the means of an interest in Christ’s re- 


ON CHRISTIAN PIETY. 29 


demption; whereas the scripture gives various warn- 
ings concerning the inefficacy of a dead faith, or of 
that faith which is without works, it teaches us also 
that there is a sincere holy faith, which works by love, 
aud which has a necessary and sure connexion with 
salvation. Thus we are taught that “by grace we are 
saved, through faith; that being justified by faith, we 
have peace with God: that God sent his Son to the 
world, that whoever believes in him may not perish, 
but have life everlasting; that he who believes has 
passed from death to life; that to as many as receive 
Christ, even to them that believe in his name, it is 
given to be the sons of ‘God; that through faith in 
him sinners receive the remission of sins, and an in- 
heritance among them that are sanctified.”’ It is evi- 
dent from these and many other scriptures, that that 
faith which has a connexion with salvation, includes 
the belief and acknowledgment of the things revealed 
concerning Christ. Though the scripture sometimes 
speaks of that faith which is a principal means of sal- 
vation, without speaking expressly of the object of it ; 
yet where the object is mentioned, there is mention 
made of Christ, or of some of the most important truths 
concerning him. Whereas a great many different 
things are revealed in scripture, concerning Christ; it 
is generally owned that they are not all of equal im- 
portance. Thus for instance the various truths relat- 
ing only to the outward instruments and circumstances 
of his death, are not of equal importance with the 
truths above mentioned, concerning the chief causes 
and effects of his death; that is to say, the truths ne- 
cessarily included in the doctrine of redemption. But 
whereas some people speak of that faith in Christ, 
which the scripture makes so necessary, as if it did not 
imply an acknowledgment of redemption itself, but 
only a general acknowledgment of Christ’s being the 
promised Messiah, or of his divine mission, and the 
proof of it by his resurrection ; it is of importance to 
show how far such notions of faith in Christ deviate 
from the scripture account of it. 

Ill, The same arguments which prove the truth and 

3% 


30 M‘LAURIN’S ESSAY 


reality of redemption do, in effect prove the importance 
and necessity of acknowledging it; and that suitable 
acknowledgment of it is implied in that faith in Christ 
which the scripture so much insists on. That faith 
which is so great a means of salvation, if it include 
any thing, must include the acknowledgment of the 
meritorious cause of salvation. Ifa man only acknow- 
ledge, in general, Christ’s divine mission, he acknow- 
ledges nothing concerning Christ, but what is common 
to him with all the prophets and apostles.—Due ac- 
knowledgment of Christ as the promised Messiah, in- 
cludes an acknowledgment of the principal thing pro- 
mised concerning him, which is his purchasing our re- 
demption. Suitable acknowledgment of Christ’s mis- 
sion must imply an acknowledgment of redemption as 
the principal end of his mission. 

The apostle Paul tells us that “God hath set forth 
his Son to be a propitiation through faith in his blood, 
to declare his righteousness in the remission of sins.’” 
This plainly implies that that faith by which we seek 
and obtain the remission of sins, is faith in Christ’s 
blood: or that that faith which is the means of pardon 
has, for its object, the blood of Christ as the meritori- 
ous cause of pardon. When Christ’s satisfaction is 
called “the righteousness which is of God by faith ;” 
this plainly supposes that true faith must fix our hope 
on that righteousness as the cause of our salvation. 
According to scripture style, to be justified freely by © 
God’s grace through the redemption that is in his Son, 
and to be justified by faith, are but different ways of 
expressing the same doctrine. This supposes that that 
faith which is the means of our justification, includes 
our applying to God’s mercy through redemption, and 
our building our hope and plea upon it. 

Faith in Christ must include the acknowledgment 
of these things concerning him that are of the greatest 
importance. Nothing can be of greater importance to 
sinners, than redemption from sin. Whatever proves 
the importance of God’s moral law, proves the im- 
portance of deliverance from its penal sanction, and of 


ON CHRISTIAN PIETY. 5) | a 


conformity to its holy precepts. The scriptures above 
cited prove that redemption is the cause of both. 

Faith in Christ must include acknowledgment of 
the things that are peculiar to him, and that distinguish 
him from others who have been sent from God. 
Others who were sent from God have revealed his 
will, given a pattern of our duty by their example, 
and confirmed the truth by their sufferings. It is pe- 
euliar to Christ that he has made atonement for our 
sins. 

The various principal ends and uses of faith in 
Christ show that redemption must be the object of it. 
As our justification through Christ’s redemption is a 
principal end of faith; this shows that acknowledg- 
ment of that redemption belongs to the nature of faith. 
As it is also a principal end of faith, that it may work 
by love, it must include an acknowledgment of these 
things concerning Christ that are the chief motives of 
love: when the apostle Paul says that the love of 
Christ constrains us, he gives this as the reason of it, 
because we thus judge, that if one died for all, then 
were all dead. ‘The plain meaning of this is, that the 
love of Christ constrains us, because we believe and 
acknowledge our redemption by him. The whole 
strain of the New Testament represents redemption 
as the highest manifestation of divine love and mercy. 
If redemption be God’s chief gift, due acknowledg- 
ment of it must be a redeemed sinner’s chief duty. 
But of this more fully afterwards. 

Another end of faith in Christ is to exclude boasting, 
to hinder glorying in ourselves, that he who glorieth 
may glory in the Lord; and that we may give due 
honour to God’s sovereign free mercy in our salvation. 
The scripture tells us that salvation “is of faith that it 
may be by grace, and that the law of faith excludes 
boasting.”” These and the like scripture instructions 
plainly import that by true faith we ascribe our salva- 
tion to the true meritorious cause of it. We are told 
that they who sought justification otherwise than by 
faith, made Christ’s death to have been in vain, and 
miade his cross of none effect. This implies that true 


32 M‘LAURIN’S ESSAY 


faith in Christ acknowledges the efficacy of his death 
or of his cross, while unbelief denies or lessens it. 
This may also be proved from the scripture account, 
not only of the ends, but also of the causes and means 
of faith. - 

When we are directed to seek the spirit of God to 
make us know the love of Christ that passes know- 
ledge; it implies that just impressions of divine love 
in our redemption is a chief end of the operations of 
the Spirit of God. When we are told that Christ is 
the end of the law for righteousness, and that the law 
leads to him; it is evident from such scriptures, es- 
pecially when compared with other scriptures, that 
suitable impression of our need of redemption and of 
the glory of it, isa main design of divine instructions 
concerning the law of God. When preaching the 
gospel is called preaching Christ’s cross, or preaching 
Christ crucified; when it is mentioned to the Gala- 
tians, as the great privilege they had by gospel instruc- 
tions and institutions, that Christ crucified had been 
evidently set forth before them, when both the sacra- 
ments are described as representing and applying the 
efficacy of Christ’s death; all these things show that 
our honouring the love and mercy of God in our re- 
demption, is a main design of all divine ordinances 
and institutions. Seeing therefore that due acknow- 
ledgment of redemption, is a main design of the work 
of the Spirit of God, of the doctrine of his law, of all 
the instructions of his word, and of all the ordinances 
of his worship; it is evident that such acknowledg- 
ment not only is included in that faith in Christ which 
the gospel requires, but even that it is the very main 
and principal thing included in it. 

The scriptures which treat of access to God in his 
worship, and of a spiritual fulness of peace and joy in 
God, speak of these privileges as the effects both of 
Christ’s blood, and of faith, in such a way as shows 
that that faith which is the means of these privileges, 
has for its object that blood, or redemption in Christ’s 
blood, which is the meritorious cause of them. Thus, 
as to the efficacy of faith, we are told that it is by faith 


ON CHRISTIAN PIETY. 33 


we draw near to God and have access to him; that 
they who trust in God according to his word, are filled 
with joy and peace in believing ; and that believing in 
Christ they rejoice with joy unspeakable and full of 
glory. On the other part, as to the eflicacy of Christ’s 
blood, we are told that it is the new and living way 
by which we have boldness to enter into the holiest’ 
of all; that it is that blood that purges our consciences 
from dead works to serve the living God; and that 
we joy in God, through our Lord Jesus Christ, having 
received the atonement. These and the like scriptures 
show that that faith by which men attain to spiritual 
joy and peace, and access to God, has for its object 
Christ’s blood and atonement or redemption. 

The great law of prayer, that we should ask all 
things in Christ’s name, proves that our faith in him 
must imply an acknowledgment of his having pur- 
chased all things for us. It is the doctrine of redemp- 
tion that explains God’s bestowing all blessings on us, 
and his accepting all our sincere services, for Christ’s 
sake.. Our obligation to apply to God in his name, 
might be justly inferred from that doctrine, though it 
were not otherwise expressly enjoined. But we are 
not left to learn that important practice, merely by in- 
ference anddeduction. It is inculcated upon us in the 
most express manner, and very frequently. We are 
required in all our addresses to the throne of God, and 
in all our endeavours to serve him acceptably, to ask 
all things for Christ’s sake, and to do all things in his 
name. 

IV. The various arguments that have been adduced, 
are sufficient to prove, that acknowledgment of re- 
demption is necessarily included in that faith in Christ, 
which the scripture so much insists on. They show 
also the great importance of such acknowledgment : 
how much it should habitually occupy the mind and 
hearts of Christians; and how justly it may be con- 
sidered as the life and soul of practical Christianity. 
But this deserves more particular confirmation on va- 
rious accounts. 

The transcendent importance of acknowledging di- 


34 M‘SLAURIN’S ESSAY 


vine mercy in redemption, ought by no means to be 
understood so, as to interfere with habitual particular 
consideration of the other doctrines and precepts of 
religion. This is contrary to the nature and ends of 
true faith in Christ, and is a very dangerous extreme. 
But it is also a very dangerous thing to acknowledge 
redemption only in a superficial way. 

How much the mystery of redemption and salvation 
by the mercy of God in Christ should occupy the 
minds and hearts of Christians, may appear from the 
consideration of the following things: viz The na- 
ture and properties of redemption itself; various ex- 
press assertions in scripture, concerning the place it 
should have in our thoughts and affections; the style 
of scripture concerning it, by which the whole of 
Christianity receives its denomination from that im- 
portant doctrine ; the manner in which the apostles 
inculcate it, mixing it with all other divine instruc- 
tions, improving it as the chief motive for enforcing 
all Christian precepts ; the warnings given concerning 
those who opposed it, or perverted it; the account 
given of the operations of the Spirit of God, enabling 
men to just apprehensions and impressions of it; the 
commendations given of distinguishing privileges of 
the New Testament dispensation, as arising from a 
clearer discovery of it; together with the descriptions 
given of the Christian life as the life of faith on the 
Son of God. . 

It is obvious, that seeing it is an incomparable dis- 
play of the perfections of God, and especially of his 
mercy to sinners, a propensity to suitable acknowledg- 
ment.of it, is a thing to which hearers of the gospel 
are under the highest obligations, in point of justice 
and gratitude, as well as interest. If redemption is 
God’s chief gift, suitable acknowledgment of it is the 
redeemed sinner’s chief duty. Neglect of such ac- 
knowledgment is the highest contempt of divine mercy 
and of divine authority. They who deny redemp- 
tion, such as the unbelieving Jews and others, are far 
less inconsistent with themselves, than they who own 


ON CHRISTIAN PIETY. 35 


the reality of it, but satisfy themselves with mere su- 
perficial acknowledgment of it. 

It is the doctrine of our redemption and sa!vation 
by Christ that the apostle has in view, when he says, 
that he was determined to know nothing else, among 
those to whom he preached, but Christ, and him cru- 
cified ; that he gloried in nothing else but in the cross 
of Christ ; that he counted all things else as loss, for 
the excellency of the knowledge of Christ. Such ex- 
pressions plainly import something more than merely 
that the doctrine of Christ’s redemption and mediation 
is a part, or a necessary part, of the Christian revela- 
tion ; they plainly import, that it is of peculiar and 
transcendent importance ; and that as other doctrines 
which may be distinguished from it, and which by no 
means should be neglected, have a manifold connexion 
with it, or a manifold relation to it, so it is in that 
view that they should be habitually considered. 

It is evident, that no doctrine can properly be de- 
nominated from any of the least important branches 
of it, but from its main scope and design. The whole 
of Christianity receives its denomination from the 
mystery of redemption. When teaching Christianity 
is called preaching Christ, the preaching of the cross, 
or of Christ crucified, and preaching the unsearchable 
riches of Christ, and when the whole Christian revela- 
tion is called the word of grace, the word of reconcili- 
ation, the word of salvation, the word of life, and the 
gospel of the grace of God; the force of this argu- 
ment from these names of the word of God, is founded 
on this, that they are names given to it by the Spirit 
of God. 

In considering how the apostles inculcate the doc- 
trine -in view, it is of use to distinguish betwixt the 
doctrinal and the practical parts of their writings; un- 
derstanding these words in the strictest sense, in so far 
as there is a-difference betwixt the doctrines and pre- 
cepts of Christianity, though all its doctrines are of a 
practical nature and tendency. 

As to the doctrinal parts of the writings in view, it 
is proper to observe these two things; First, that some 


36 M‘LAURIN’S ESSAY 


branch or other, of the mystery of ‘redemption, is to 
be met with in the doctrinal instructions of the apos- 
tles every where: and, secondly, that all other doc- 
trines are considered in their relation to it. As to the 
first, the divine perfections manifested in redemption, 
the divine law established by it, the blessings pur- 
chased by it, our need of it, the manner of obtaining 
an interest in it, and the fruits of it; the sufliciency, 
the excellency, the completeness of it; and in a spe- 
cial manner, the incomprehensible merey and kindness 
of God displayed in it; the Divine nature and glory 
of the Son of God, who purchased redemption, and of 
his Spirit, who applies it; with various other things 
which show its glory and importance, are to be met 
with every where in these parts of the apostolical 
writings that may, in the strictest sense, be called doc- 
trinal. 

As to the other point, namely, that the doctrines 
which may be distinguished from the mystery of re- 
demption, are considered in their relation to it; this is 
evident both as to the other peculiar doctrines of reve- 
lation, and as to the doctrines of natural religion, which 
they necessarily pre-suppose. When the apostle says 
that Christ is the end of the law; which law is a 
main branch of natural religion, though more fully 
discovered in scripture ; this implies, as was hinted be- 
fore, that it is a principal end and use of the law, to. 
guilty transgressors, to show them their need of that 
salvation through Christ, which the gospel reveals. 
As to the other truths of natural religion, which may 
be some way distinguished from the doctrine of the di- 
vine law ; such as the truths, relating to God’s being, 
attributes and works ; the apostle Paul, considers these 
things in their relation to the divine law, and the disco- 
very it gives of our need of the grace of the gospel. 
When he is proving our need of that justification and 
salvation which the gospel reveals, he uses a chain of 
reasoning much to this purpose ; that the visible works 
of God,clearly manifest his invisible glory, or his eternal 
power and God-head ; that this founds an obligation, 
to obey his moral law, or to glorify him, and to be 


ON CHRISTIAN PIETY. 37 


thankful to him; that it renders transgression inex- 
cusable ; that all, being guilty before God, have need 
to seek that justification, which is given freely by 
God’s grace, through the redemption that is in his 
Son. Thus, the chief doctrines of natural religion, 
concerning God’s being, attributes, works and law ; 
are considered as subservient to the great doctrines of 
revelation, concerning God’s mercy and grace. 

As to these parts of the writings of the apostles, 
which may be more strictly called practical, or which 
treat more directly of the divine precepts; the doc- 
trine of salvation through Christ, is almost every 
where intermixed with them, and improved for en- 
forcing them. The duties of faith, love, hope, and joy, 
relating to Christ’s mediation, and the mercy mani- 
fested in it, are represented, both as a chief part of 
Christian practice, and as having the most powerful 
influence on all the other parts of it. Thus, redemp- 
tion has a manifold influence on sanctification. It 
purchases sanctifying grace, and affords the most pow- 
erful motives to holiness. It is from that rich source, 
the inspired writers draw the chief motives to every 
duty, and against every sin. But of this, more fully 
afterwards in considering the manifold influence of 
faith on universal holiness. 

Besides these practical parts, of the apostolic wri- 
tings, which treat chiefly on duties incumbent on 
Christians of all sorts, in all conditions ; there are some 
parts, which relate to particular emergencies and oc- 
currences, and which may be called occasional parts. 
It is observable, that in these passages, whatever be the 
subject treated of, the apostles did not think it con- 
trary to the rules of just composure, to mix with it 
some instructions, relating to the doctrine of salvation. 
Thus, for instance, when the apostle is speaking to 
the Corinthians, about the incestuous person, whom 
he requires them to put out from among them; he 
puts them in mind that Christ, their passover, had 
been sacrificed for them; and that, therefore, in keep- 
ing the spiritual passover, they ought to purge out the 
old leaven ; and when he is vindicating himself to the 

4 


38 M‘LAURIN’S ESSAY 


same Corinthians, from the imputation of unsteadiness 
in his purposes, he brings in the consideration of God’s 
unchangeableness in his promises, which are in 
Christ, yea,and amen. These, and the like instances, 
show how much the doctrine of the grace of Christ, 
occupied the hearts of the apostles. Every thing puts 
them in mind of it; they did not allow themselves to 
have it long out of their view; nor did any other 
branch of spiritual instruction, make them lose sight 
of it. It is evident, that in this, as in other things, 
their example should be a pattern to others; and that 
not only to Christian teachers, though they indeed 
have a special concern in such examples, but all 
Christians in general. All are under the same obliga- 
tions, in the main, to honour the mercy of God in our 
salvation. 

The importance of suitable acknowledgment of re- 
demption, may appear further from the manner in 
which the apostles speak of those who opposed that 
doctrine, or who perverted it. As to the unbelieving 
Jews who opposed it, the manner in which Paul ex- 
presses his sorrow, on account of their blindness, has 
astonished his readers in all ages, Rom, ix, 1—3,.— 
Though some things, in the apostle’s discourse on that 
head are obscure, one thing is very plain, viz., that he 
looked on that blindness of his countrymen, which he 
so much bewails, as very dismal. Let us consider 
what that blindness was. It is certain, that these un- 
believing Jews were far from being atheists. They 
owned the being of God, his attributes, his providence, 
and his law. They even pretended to be zealous for 
the law. It was their rejecting Christ’s mediation and 
redemption, that filled the apostle’s heart with such 
displeasure and sorrow. . This is evident from the end 
of the ninth, and beginning of the tenth chapter of the 
epistle above cited; and it shows what impressions 
the apostle had of the importance of that doctrine, 
which these people rejected. 

But it is useful to consider, not only how the apos- 
tles speak of the unbelieving Jews, who opposed the 
doctrine in view, but of the Judaizing Christians who 


ON CHRISTIAN PIETY. 39 


perverted it, and particularly the false apostles, so 
often mentioned or hinted at in the epistles of Paul. 
Whereas, these men not only owned the doctrine of 
God’s being, attributes and law; but owned also 
Christ’s divine mission; the main thing blamed in 
their scheme of doctrine, is, its tendency to frustrate 
the grace of God, and to make the death of Christ to 
have been in vain, with respect to our justification 
before God, at the end; that is to say, their doctrine 
derogated greatly from the glory of God’s sovereign 
mercy, in our justification and salvation through 
Christ. Though that party is blamed also for their 
false zeal for their ceremonial law ; yet as that is but 
a part of the charge against them, so the evil of it is 
represented, as consisting mainly in its being injurious 
to the efficacy of Christ’s death. For, where people 
went no further than a scrupulous adherence to the 
ceremonial precepts; though the apostle speaks of 
such Christians, as weak brethren, he is far from 
speaking of them, as he does of the false apostles. It 
is that sort of men he had in view, in the strong and 
uncommon expressions, in which he warns the Gala- 
tians against whoever should preach another gospel to 
them, than what they had heard before, though it were 
an angel from heaven. 

The scriptures, which treat of the enlightening grace 
of the Spirit of God, show that a main design of it, is 
to give us right views of the mystery of our redemp- 
tion by the Son of God. Thus Paul prays, in behalf 
of the Ephesians, “that the God of our Lord Jesus 
Christ, would give them the spirit of wisdom and reve- 
lation, in the knowledge of him; the eyes of their un- 
derstanding being enlightened, that they might know 
what is the hope of his calling, and the riches of his 
inheritance in the saints;’’ and also “that God would 
strengthen them with might by his spirit, in the inner 
man, that Christ might dwell in their hearts by faith, 
that they might be rooted and grounded in love; and 
that they might know what is the breadth and length, 
and depth and height ; and to know the love of Christ 
that passeth knowledge.” He tells the Corinthians, 


40 M‘LAURIN’S ESSAY 


“that God who commanded the light to shine out of 
darkness, shines into men’s hearts, to give the light of 
the knowledge of his glory in the face of Jesus Christ.” 
It is observable, that as several of the most remarkable 
prayers in the writings of the apostles, are prayers for 
divine light; so the principal thing mentioned in them 
is, that light that gives right views of the mystery of 
our salvation. 

The scriptures which mention the reason why God 
honours the gospel, to be the instrument of his power 
in the salvation of sinners, show that one main reason 
of it is, because the gospel reveals the mystery of our 
redemption. When the apostle Paul affirms, that the 
gospel is the power of God to salvation, and adds this 
as the reason of it, “ for therein is the righteousness of 
God revealed from faith to faith ;”’ it is our justifica- 
tion and salvation through Christ that he has in view, 
as appears both from the context, and from other scrip- 
tures, where the righteousness which is of God by 
faith is insisted on. When our Saviour tells Nicode- 
mus, that as Moses lifted up the serpent in the wilder- 
ness, “so must the Son of man be lifted up ;”’ that 
comparison plainly tells how sinners are to seek that 
divine power, that heals the diseases of the soul; that 
it is by believing contemplation of Christ crucified, 
held up to view, in gospel ordinances, for that end. 

When the apostles commend the distinguishing ad- 
vantages and privileges of the New Testament dispen- 
sation, they inculcate, that one of the chief of these 
privileges, is a clearer and fuller discovery of the causes, 
and of the way and means of reconciliation with God 
through the Mediator. This is represented as a main 
thing, that exalts the New Testament Church state, to 
a nearer resemblance of the heavenly blessedness, as 
being a principal means of higher degrees of holiness 
and happiness. 

The descriptions given in scripture of the Christian 
life, as a life of faith on the Son of God, who loved us 
and gave himself for us; the precepts which require 
us not only to come to him, and to receive him, but 
also to abide in him, to walk in him, being rooted and 


ON CHRISTIAN PIETY. 41 


built up in him; established in the faith, and abound- 

ing therein with thanksgiving; the comparisons which 
represent Christ’s sacrifice as our spiritual meat and 
drink ; with various other scripture instructions of the 
like import and tendency, show very clearly of what 
importance it is to abound in suitable acknowledgment 
of redemption. ‘They show in effect, that it is of the 
like importance to the spiritual life of the soul, as na- 
tural feeding is to the life of the body. 

VY. Several things that have been taken notice of, in 
proving the importance of habitual acknowledgment 
of Christ’s mediation, serve in part to explain the na- 
ture and properties of it. In order to further explica- 
tion of if, it is useful to consider some of the principal 
ends of it: which may be gathered, not only from 
those scriptures which treat more directly of faith it- 
self; but also from the scriptures, which treat of the 
ends of Christ’s mediation, and of the doctrine of the 
gospel which reveals it. It is of importance to con- 
sider this subject, because it is evident that true faith 
in Christ, must have such characters, as render it fit 
for answering the ends, for which it is designed. 

It is common to faith in Christ, with all other holy 
duties, that the glory of God is the chief and highest 
end of it. But as it is incumbent on reasonable crea- 
tures, to honour the divine perfections, suitably to the 
manifestations that are made to them of these perfec- 
tions; it is evidently a main thing incumbent on re- 
deemed sinners, and a principal end of faith in the Re- 
deemer, to honour the mercy and grace, and other di- 
vine perfections of God, as manifested in redemption. 
Thus, when the apostle Paul is speaking of God’s 
gracious purposes concerning our salvation, he says 
that the end of these things is, that we may be to the 
praise of his glory, who trust in Christ; particularly 
the praise of the glory of his grace (or free undeserved 
mercy) and the showing forth the exceeding riches of 
his grace, in his kindness in Christ: and that God ful- 
fils all the good pleasure of his goodness, and the work 
of faith with power, that the name of our Lord Jesus 
Christ may be glorified in us. As it is the end of be- 

4 *% 


42 M‘LAURIN’S ESSAY 


lieving the great truths of natural religion, that we may 
honour God’s perfections, manifested in the works of 
creation and providence; so it is evident from the 
scriptures now cited, and many others, that the end of 
knowing and believing the gospel, is our honouring 
God’s perfections, manifested in the work of our re- 
demption and salvation. A rooted disposition, and 
propensity to comply with that excellent end, must be 
a chief character of that faith, which the seripture calls 
faith unfeigned. Such faith must, in a special manner, 
incline a sinner’s heart to honour the grace, or unde- 
served mercy of God. This is plainly implied, both 
in the scriptures above cited, and in other scriptures, 
which show that it is a principal end of faith, that 
boasting may be excluded, that no flesh may glory in 
God’s sight, but that he that glorieth, may glory in the 
Lord. 

The scriptures formerly adduced, to prove that there 
is a sincere holy faith, which has a sure connexion 
with salvation, show that it is a chief end of faith in 
Christ, that, having an interest in Christ’s redemption, 
we may be thereby justified before God. The same 
scriptures prove also, that a state of justification, in- 
cludes not only freedom from condemnation, but an 
actual right to life eternal, and to all the blessings of 
the covenant of grace ; and that true faith in Christ, is 
the means not only of bringing us into that state, but 
also of our continuance init. Hence it would be ex- 
ceeding unreasonable, to imagine that acknowledg- 
ment of Christ’s mediation is necessary, only at a sin- 
ner’s first conversion to God; it is equally necessary 
ever after. The Christian life, as was already ob- 
served from scripture, is a life of faith on the Son of 
God. It will be fully proved afterwards, that the pe- 
culiar influence of faith in Christ, on our justification 
through him, does not derogate from the necessity of 
repentance, as it includes not only sincere sorrow for 
sin, but also a returning from sin to God and universal 
holiness. These things are inseparable from true faith; 
they are of equal necessity with it, though not of the 
same influence on our interest in Christ’s mediation, 


ON CHRISTIAN: PIETY. 43 


of which due acknowledgment of that mediation, is 
the immediate effectual means: as in other cases, en- 
tering into certain endearing relations, (as by marriage 
or adoption) is that, by which one receives a right to 
the benefits belonging to these relations: having an 
interest in a new inheritance by virtue of such relation, 
to the first purchaser and proprietor of it. 

The whole tenor of scripture doctrine concerning 
faith and its objects, shows that a principal end of it 
is sanctification, or universal holiness. ‘This is, in ef- 
fect, included in what was proved before, about our 
active glorifying God as the end of our faith. The 
holy scripture shows, that true holiness is the end of 
our redemption, by the Son of God; of the gracious 
operations of the Spirit of God, and of the promises ; 
of God’s covenant, as well as of the precepts of his law. 

It is needful to observe, that it is the end of faith.in 
Christ, and of scripture instructions concerning it, not 
only to direct us in seeking all the parts of salvation, 
for Christ’s sake in prayer and other duties of worship ; 
but also to direct us in all other endeavours; in what 
the scripture calls the work of our salvation, and par- 
ticularly of our sanctification: and that it is by faith 
we are to seek after, not only an interest in Christ’s 
mediation, but also a well founded abundant hope; of 
that interest, though other means of hope must, by no 
means, be excluded. 

VI. As it is of great importance to have just concep- 
tions of the way of attaining to an interest in Christ’s 
mediation; so it is a very useful illustration of it that 
the scripture gives us, in comparing it to the way of 
giving and acquiring a right to any thing among men, 
by free gift or donation: in which case, two things 
concur to make up a right or title; namely, an offer or 
free promise on the part of the giver, and acceptance 
on the part of the receiver. Thus in holy scripture, as 
Christ is called the gift of God, and the free gift, and 
we are said to be justified freely, through the redemp- 
tion that is in him; so faith is described by our receiv- 
ing Christ, our taking the waters of life freely, without 
money and without price; our giving suitable accep- 


44 M‘LAURIN’S ESSAY 


tation to the true and faithful saying, that Christ came 
to save sinners; and we are told that salvation is of 
faith, that it might be by grace. The scripture de- 
scriptions of the object of faith, of the nature and of 
the ends of it, show that an interest in the Mediator, 
is given by way of free and gratuitous donation. To 
avoid wrong apprehensions of this important subject, 
it is needful to guard against two opposite hurtful er- 
rors; one is, that God offers happiness without holi- 
ness; the other is, that the free offers of the gospel, 
only import a connexion between sincere holiness and 
happiness: as if we were to be beholden to ourselves 
for holiness, and to Christ only for its connexion with 
areward. The scriptures above cited, and compared 
with other scriptures, show that God offers holiness 
and happiness, (of which holiness is a chief part) and 
all the blessings of the covenant of grace, freely through 
the Mediator of it. The sanctifying grace of the Spi- 
rit of God, the efficient cause of holiness, and faith it- 
self, which is a principal means of it, are both of them 
the fruits of Christ’s redemption, and both are called 
the gift of God. 

It may be objected, that there is a considerable dis- 
parity betwixt free donation among men, and the man- 
ner in which God confers salvation, or a right to it; 
because, among men verbal acceptance is sufficient; 
whereas, the acceptance required, in the concerns of 
salvation, is an acceptance with the whole heart; and 
consequently, with such penitential and holy disposi- 
tions as are not easily attained to: and it may be said 
that this makes it exceeding difficult, to attain to and 
considerable measure of hope, as to a man’s interest in 
that salvation, even where there may be a sincere con- 
cern and cordial] acceptance of it. 

In answer to this objection, though the things men- 
tioned in it, prove some disparity betwixt free dona- 
tion in other cases, and in the concerns of salvation; 
yet, notwithstanding that disparity, the free mercy and 
bounty of God, in the way of conferring justification 
and salvation, is incomparably above what takes place 
in any other donation whatever. Among men, verbal 


ON CHRISTIAN PIETY. 45 


acceptance must give a right to what is offered asa 
gift; because, men cannot see into the heart, or judge 
of it. But if they could, a benefactor might be said to 
offer a gift freely, though he promised it only to those 
who should accept of it cordially, and not to those who 
in their hearts undervalue and despise it. If it is diffi- 
cult to bring up the hearts of sinners, to suitable ac- 
ceptance of the offers of the gospel; this serves further 
to commend the freeness of God’s mercy, that he 
makes so gracious proposals to creatures, who are so 
unworthy of them, and so hardly brought to esteem 
and embrace them. But besides this, as the gospel 
promises salvation through sincere acceptance of Christ 
with the whole heart; so it contains gracious promises 
of God’s Spirit, to enable sinners to such acceptance. 
All hearers of the gospel are warranted, encouraged 
and required to seek the accomplishment of these prom- 
ises on themselves, it being indeed for this end that 
they are proposed. Sinners are encouraged to seek 
this with their whole heart, and to seek it with humble 
and joyful hope. They are allowed, and even required 
to improve all the declarations of God’s mercy, in his 
word, as encouragements to such hope. These decla- 
rations of God’s free, incomparable, and incomprehen- 
sible mercy, are of such a nature, that they have a 
powerful tendency, when duly improved, to dispel the 
discouraging fear and perplexity, that is the native ef- 
fect of guilt, in an awakened conscience. Without 
taking in these manifold encouragements of hope, we 
cannot have just and adequate views of the free offers 
of the gospel. And whatever difficulty there may be, 
as to attaining abundant hope, even where there is 
cordial acceptance, it is evident that the cause of that 
difficulty, is not any defect in the free offers of the gos- 
pel, and the gospel encouragements of hope; but a 
culpable defect in men’s own apprehensions, and prac- 
tical improvement of these things. No humble Chris- 
tian will fully acquit himself of all culpable defects of 
that kind. 

VII. The two things that were mentioned as con- 
curring in free donation; namely, an offer or promise 


46 M*LAURIN’S ESSAY 


on the part of the giver, and acceptance on the part.of 
the receiver, show that there are two principal things, 
which belong to the nature of true faith in Christ, viz. 
on the one part, sincere persuasion of the divine offers 
and promises, with suitable dependence on them; and 
on the other part, cordial esteem of the things offered 
and promised. This last is, perhaps, sometimes called 
acceptance of the offers of the gospel, being indeed a 
principal thing included in it. But whereas, people 
may esteem and desire what is no way in their offer; 
it is evident, that to receive or accept of a thing, sup- 
poses not only that we esteem it, but that it is offered 
to us, that we know and believe that it is offered, 
and that we hope for it, by accepting of it, in the man- 
ner required of us. 

Belief of the offers of the gospel, must be a principal 
branch of true faith, because these offers are a principal 
part of the gospel. When we are taught to consider 
God’s covenant, as a covenant of promises, and to con- 
sider the Mediator of it as one, in whom these prom- 
ises are yea and amen; and when it is represented as 
the character of those, who have an interest in God’s 
covenant, that they take hold of it; that they are per- 
suaded of God’s promises, and embrace them; that 
they receive the testimony or record of God, concern- 
ing his giving life eternal through his Son; that they 
hope in God according to his word; and, which is re- 
presented as a very essential act of faith, that they not 
only believe that God is, but that he is a rewarder of 
them that diligently seek him, and that they take the 
waters of life freely: these, and the like scriptures, 
plainly imply that just persuasion and impression of 
the divine promises and offers, is a principal branch 
of true practical faith. And seeing that it is the pro- 
mise of God that gives a right to salvation, that true 
faith, the end of which is the salvation of the soul, 
must fix the heart on that which gives a right and title 
to salvation. Though there are various other ways 
of acquiring rights among men, yet seeing God cannot 
be under such obligations to us, as we are under to 
one another, we cannot acquire a right to any thing 


ON CHRISTIAN PIETY. 47 


from God, but by virtue of his promise. And it is 
also evident, that without believing and relying on the 
offers and promises of the gospel, the doctrines of it 
cannot administer that relief and consolation, which is 
necessary to an awakened conscience; or to a sinner 
deeply sensible of sin, and concerned about salvation. 
For though the doctrine of redemption and grace be in 
itself a joyful doctrine ; yet, what comfort could it give 
to know, that there is a Redeemer, a Saviour provided 
for others, but not offered to us? 

The end of assenting to the offers of the gospel, is 
cordial acceptance to them. As a man may esteem 
and desire what is not in his offer; so, what a man 
knows to be in his offer, may be the object of his in- 
difference or aversion. Cordial acceptance of the 
offers of the gospel, must include not only a persuasion 
of the reality of them, but also a high esteem of the 
things contained in them. That esteem must extend 
not only to all the parts, but also to all the causes of 
salvation, and particularly to Christ’s mediation. Our 
esteem of that mediation must, according to scripture, 
imply a disclaiming of the self-confidence formerly 
explained, a hearty willingness to be indebted to di- 
vine free mercy in Christ’s redemption, as the source 
of our salvation ; a holy propensity to honour the love 
and grace, and other perfections of God, manifested 
in the Mediator of the covenant of grace, and in the 
promises of it; with a careful improvement of these 
things as our relief, from the fears that are the effects 
of sin, and as the grounds of our hope and pleading 
before God, for remission and for all other blessings. 
All this is partly evident from the scriptures formerly 
mentioned, in speaking of the objects and ends of 
faith, particularly the scriptures about excluding 
boasting, about our glorifying God’s grace, our giory- 
ing only in the Lord, our counting all things loss for 
the excellency of the knowledge of Christ; and far- 
ther proofs of this matter will occur afterwards, in 
considering the means and grounds of that esteem, 
which we ought to have of Christ’s mediation. 

Sincere belief of the offers of the gospel, and due 


48 MSLAURIN’S ESSAY 


esteem of the things contained in them, ought to be 
joined together in our acknowledgment of Christ’s 
mediation ; but it is needful to treat of them sepa- 
rately, in order to explain the scripture directions re- 
lating to this important subject. It is of use to divide 
these directions into two sorts, as they are more di- 
rectly subservient to the one or the other of these 
valuable attainments : between which, however, there 
is so near a relation, that in treating of the one, we 
ought not to lose sight of the other. In considering 
the excellency of the blessings of God’s covenant, we 
should remember that they are blessings graciously 
offered to us: and in endeavouring after abundant 
persuasion of the offers of these things, we should still 
remember the worth and excellency of them. 

VIII. It is of importance, as to all the attainments 
belonging to faith in Christ, to have just apprehen- 
sions of the ultimate object of it. Though in acknow- 
ledging Christ’s redemption, Christ is to be considered, 
not only in his highest capacity, of divine nature, but 
as manifested in the flesh, and clothed with his medi- 
atory offices; yet, all our acknowledgments and de- 
sires, all our hope and trust must ultimately terminate 
on the divine perfections and authority of God the 
Father, and of the Son, and Holy Ghost, according to 
the signification and scope of the Christian baptism. 
—This is, in effect, included in the nature of Christ’s 
office as Mediator, between God and man; and is 
evident from the whole tenor of gospel instructions on 
that subject. It is evident, more particularly from the 
scriptures formerly cited, to prove that the glory of 
God’s perfections, is the end of Christ’s mediation, and 
of our faith in him; and from other scriptures, which 
show, that by Christ we believe in God, who raised 
him up from the dead, and gave him glory, that our 
faith and hope might be in God; that Christ is the 
way to the Father; that by him we draw near, and’ 
have access to the Father through the Spirit ; and that 
we are to do all things, and to ask all things in his 
name, that the Father may be glorified in him. There 
are some scriptures which have a particular fitness, to 


ON CHRISTIAN PIETY. 49 


give us just conceptions of it, by giving us compre- 
hensive views, both of the ultimate and of the more 
immediate object of faith: such as the scriptures, 
which teach us to consider God as setting forth his 
Son, to be the propitiation through faith in his blood, 
to declare his righteousness in the remission of sins ; 
as God in Christ reconciling the world to himself, not 
imputing to them their trespasses; and to consider 
Christ as made of God, to us wisdom, righteousness, 
sanctification, and redemption. ‘These, and the like 
scriptures teach us, in acknowledging Christ’s media- 
tion, to consider jointly, the love and grace of the 
Father in sending, revealing, offering, and giving 
his Son, and with him all things; and in a special 
manner, the divine authority giving efficacy to his 
satisfaction, and to all the parts of his mediatory un- 
dertaking. 

The instructions which the gospel gives us con- 
cerning the characters and the means of true faith in 
Christ, are useful not only for directing our first en- 
deavours after that attainment, but also our endea- 
vours after continuance and progress in it, and abun- 
dant lively exercise of it. It is a general direction 
common to these with all other religious endeavours, 
that we should depend on the grace of the Spirit of 
God, who is called both the Spirit of Christ and of 
faith, in the diligent use of the means appointed by 
God. And as in all other cases, the great means of 
inclining the heart to accept of any. offer, is due consi- 
deration and impression of the necessity and of the 
worth and excellency of what is offered; so it is by 
impressions of that kind that cordial acceptance of the 
offers of the gospel is both produced and promoted. 

IX. As to just impression of our need of the salva- 
tion revealed in the gospel: a principal mean of it is 
that just apprehension of the hatefulness and danger 
of sin, which was explained at some length formerly. 
—Though various things which show the evil of sin, 
are in some measure, evident from the light of nature ; 
yet the scripture gives far more abundant discoveries 
of these things ; and the chief discovery it gives of the 

5 


50 M‘LAURIN’S ESSAY 


evil of sin, is in that same redemption by which we 
are.delivered from it. 

All the things that were formerly mentioned as the 
just grounds of a sinner’s sorrow and fears are repre- 
sented in scripture in that strong light that has the 
greatest energy in awakening the sinner’s conscience, 
and in penetrating it with the deepest concern about 
deliverance from sin. Instructions of such a tendency 
are evidently suitable to the holiness and goodness of 
God, when he is making a revelation of mercy and 
grace to transgressors. When the great sovereign and 
lawgiver of the world, offers to disobedient sinners, 
the greatest blessings that could have rewarded the 
most perfect obedience, it is suitable to the majesty 
and purity of his administration to make them sensi- 
ble of their unworthiness of such blessings. It is suit- 
able also to his goodness to sinners. It is a conside- 
rable part of the happiness of sinners to be duly 
sensible of their unworthiness of it. We are not truly 
delivered from sin and its worst effects till we are de- 
livered from pride and self-confidence. But the scrip- 
ture instructions which are designed for awakening 
and alarming the sinner’s conscience, are not designed 
for overwhelming him with sorrow or fear.—They 
are designed to make him take sanctuary in that re- 
demption which gives a sufficient relief from all fears 
and sorrows, and is a satisfying foundation for the 
greatest hopes. Thus we are taught that as by the 
law is the knowledge of sin, and as the law worketh 
wrath, or declares the danger of sin; so Christ is the 
end of the law for righteousness: the divine law shows 
our need of the redemption and grace revealed in the 
gospel; as on the other hand it is the end of the gos- 
pel to bring sinners to conformity to the precepts of 
God’s law, ‘which is conformity to God himself. 

X. Though just impression of the evil of sin, be one 
principal means of due esteem and cordial accept- 
ance of the blessings offered in the gospel: yet it is 
needful to. take various other views of the worth 
and excellency of these blessings. The gospel not 
only promises deliverance from sin, and from all evil, 


ON CHRISTIAN PIETY. 51 


but the enjoyment of God the chief good, and of 
all true good in subserviency to that highest enjoy- 
‘ment. In order to due esteem of these promises, 
it is needful to have just impressions of the evil of 
sin and also of the vanity of the world; between 
which things there is a near connexion; seeing a 
main thing that shows the evil of alienation from 
God is the vanity of the things that are preferred 
to him. 

‘The doctrine formerly insisted on concerning man’s 
chief good or true happiness, viz. that God is both 
the author and the object of it, is a doctrine of na- 
tural religion; but it is proposed in revelation with 
peculiar advantages: and that in subserviency to a 
due esteem of the blessings of the covenant of grace. 
Thus when the holy scripture describes true bless- 
edness, it tells us that the man is blessed, whose 
transgression is forgiven, whose sin is covered ; that 
God blesses sinners by turning them from their ini- 
quities; that he is blessed whom God chooses, and 
causes to approach to him, and satisfies with the 
goodness of his house; and that it is good for us 
to draw near to God. As to the causes of this 
abundant blessedness, the scripture teaches us that 
God blesses us with all spiritual blessings, in hea- 
venly places, or things in Christ Jesus; that the 
gospel was preached to Abraham when it was told . 
him that in his seed, that is in Christ, should all the 
nations of the earth be blessed. ° 

It is a means of producing a due esteem of the 
blessedness in view, to abound in extensive medita- 
tion on the manifold benefits included in it, and 
particularly the benefits implied in the remission of 
sins, the justification of life, the adoption of chil- 
dren, the sanctification of our natures, access to God, 
peace of conscience, joy in the Holy Ghost, the con- 
duct of God’s Spirit, the special care of his providence, 
and other benefits that are connected with these, and 
are promised in this life itself, together with the bless- 
ings promised in the life to come ; at death perfection 
in holiness, passing immediately to: glory: at the re 


52 M‘LAURIN’S ESSAY 


surrection the most complete glory and blessedness of 
soul and body to all eternity. : 

Whereas it is usual to distinguish betwixt the love 
of God himself and of his benefits, and sometimes the 
distinction is carried too far; it is proper to observe 
that the principal benefits of God’s covenant are the 
favour, the image, and the enjoyment of God himself. 
Hence it follows that due esteem of God himself is the 
source of due esteem of the salvation which the gospel 
offers to us, and which Christ has purchased for us. 
We cannot have just conceptions of the benefits of 
God’s covenant, without considering them with rela- 
tion to our glorifying and enjoying God himself. This 
is the view the scripture gives of them. It represents 
this as the sum of the blessings of that covenant, that 
God, who is in himself so infinitely great and glorious, 
promises to be our God, and to make us his people. 
This implies such a happy interest in God’s attributes 
and perfections, as the causes and objects of the soul’s 
felicity and highest complacency, such a title to his 
everlasting favour, such an interest in his works 
and providences, in the mediatory offices of his Son, 
and the operations of his gracious Spirit; that the 
present joy and peace arising from the well-ground- 
ed hope of that interest in God, are most justly 
called joy unspeakable, and peace that passes all 
understanding. 

It was observed formerly, that the favour of an 
infinite Being and the blessedness connected with it, 
may be said to be grounds of infinite joy, if a finite 
soul were capable of it ; and that whereas these things 
cannot have a full and adequate effect on a finite sub- 
ject, the proper effect of them is what is so excellently 
expressed, in scripture style, by filling the soul. 
When the holy scripture teaches us that in Christ all 
fulness dwells, and that sinners receive out of his ful- 
ness grace for grace; that it is the end of the gospel 
that our joy may be full; that God fills men’s hearts 
with joy and peace in believing, that he fills the long- 
ing soul with good things; that he fills men’s souls, 
by the knowledge of the love of Christ, with all the 


ON CHRISTIAN PIETY. 53 


fulness of God; the design of such scriptures is not 
only to describe the fulness of joy and contentment 
that flows from an interest in Christ’s mediation ; but 
also to fill our souls with suitable esteem of it, and 
with that cordial acceptance of the offers and promises 
of the gospel which leads to an abundant hope of our 
interest in them. 

Besides more general and comprehensive commen- 
dations of God’s covenant and salvation, in the in- 
structions of holy scriptures relating to particular pro- 
mises, there is a peculiar excellency in them, both in 
style and sentiment, and a peculiar efficacy for raising 
due esteem of these inestimable blessings. Thus, for 
instance, in the promises of pardon; our gracious God 
vouchsafes to declare that he will blot out our sins as 
clouds, and as a thick cloud our transgressions; that 
he will separate betwixt us and them as far as East 
is from West; that he will cast them behind his 
back, that he will cast them into the depths of the 
sea; that he will wash and cleanse us from them, so 
as to make us white as the snow; yea, whiter than 
the snow; and that he will remember our sins no 
more: importing plainly that redeemed sinners are 
brought into a state of as perfect peace and reconcili- 
ation with God, as though it were possible to forget 
that ever they had been sinners. The more any soul 
loves God, the more it must esteem such gracious pro- 
mises ; not only as they give relief from the just penal 
sanction of the divine law, but as they are transcend- 
ently amiable declarations of divine mercy and love. 

But in considering the esteem we ought to have of the 
salvation offered in the gospel ; itis needful to consider 
more particularly the importance of endeavouring after 
due esteem of holiness and sanctification ; it is evi- 
dent from scripture that we should esteem that great 
benefit, not merely as. a means of salvation, or merely 
as a part of it, but as that part of it to which all the 
other parts are subservient. This, as was formerly 
hinted, is necessarily included in the subserviency of 
all our enjoyments and comforts to our active glorify- 
ing of God. The worst of men may have some de- 

a ; 


54 _M*‘LAURIN’S ESSAY 


sire of deliverance from the punishment of sin, and 
some desire of the favour of God as necessary to hap- 
Ppiness. But it is the character of that faith which 
works by love, that it fixes men’s hearts on deliver- 
ance not only from the punishment of sin, but from 
sin itself; and excites not merely a general desire of 
the favour of God as a means of happiness, but of the 
enjoyment of God himself, the image of God, and our 
active glorifying of God, as the principal effects of 
the favour of God, and the most valuable objects of 
desire. 

As to the means of due esteem of holiness, a great 
part of the instructions of holy scripture are subservi- 
ent to that important attainment; this is the design 
of the amiable views which the scripture gives of ho- 
liness as the image of God, the objects of his approba- 
tion and complacency, the very thing by which we 
honour him, and the necessary and chief part of the 
blessedness that consists in enjoying him: as also of 
the scripture commendations of the righteousness and 
. manifold excellencies of the law of God, and of the 

ways of obedience as the ways of wisdom and liberty, 
of pleasantness and peace, and of everlasting joy and 
consolation. 
High esteem of holiness, and of the other parts of 
the salvation which the gospel offers to us, has a ne- 
“cessary connexion with the things formerly explained 
as included in divine love and in true repentance. 
The benefits of the covenant of grace are the principal 
objects of the desires included in the very nature of 
these holy dispositions. The favour, the image, the 
enjoyment of God are the objects of the chief desires 
included in divine love: deliverance from sin is the 
object of the chief desires which belong to the nature 
of repentance. — All these desires meet with full satis- 
faction in the promises of the covenant of grace. It 
is therefore on good grounds that the scripture teaches 
us that that covenant is all our salvation, and should 
be all our desire. 
XI. Cordial acceptance of the salvation offered in 
the gospel includes due esteem of the excellency, not 


ON CHRISTIAN PIETY. 55 


only of the various parts, but also of the causes of that 
salvation: and particularly of Christ’s redemption.— 
If we should suppose a man to have a considerable 
esteem of the benefits of God’s covenant, but at the 
same time to be unwilling to be indebted to divine 
mercy through the Mediator of that covenant; it is 
evident that he could not be said to receive that Medi- 
ator or to believe in him with his whole heart. He 
could not be-said to give due acceptation to the true 
and faithful saying, that is worthy of all acceptation, 
that Jesus Christ came to save sinners; or to receive 
the love of the truth. It is evident from the whole 
tenor of the scripture doctrine of faith im Christ, that a 
main character of it is, a transcendent esteem and 
complacency of soul in Christ’s redemption and medi- 
ation, as an amiable manifestation of the perfections 
of God in the salvation of sinners. As this esteem 
of redemption, is of peculiar importance in Christian 
piety; it is proper to take a view of some of the 
chief proofs of the necessity of it, and of the chief 
grounds and properties of it. The necessity of it is 
evident from the scripture account of the objects, the 
ends, and effects of faith, and from various other con- 
siderations. 
As to the scriptures which treat of the objects of 
faith, i was proved before from these scriptures, that 
the faith in Christ, which the gospel makes so necessary, 
includes acknowledgment of redemption. The same 
arguments prove the necessity of acknowledging the 
reality of redemption, and of due acknowledgment 
and impression of the excellency of it. There may 
be some speculative assent to the one, without suitable 
persuasion and esteem of the other: as with respect 
to the belief of providence, where there is secret mur- 
muring against it; it proves at once some belief of the 
reality of providence, and want of due persuasion of 
the perfect righteousness of it. We do not honour 
God by acknowledging merely the reality of any di- 
vine works or actions, whether in providence or re- 
demption, without acknowledging also the excellency 


56 M‘LAURIN’S BSSAY 


of them. Disesteem of any divine work or action, 
ed a disesteem of God himself. 

ithout acknowledging the glory of redemption, 
we do not acknowledge the chief things the gospel re- 
veals concerning it; yea, we neglect a chief end of the 
gospel. All the scripture commendations of that way 
of salvation, may justly be considered as so many pre- 
cepts, requiring us to endeavour due esteem and just 
impressions of it. As these commendations are of va- 
rious sorts, the design of them all, is to promote due 
esteem of what they so much extol. While some 
scriptures commend redemption, as an amiable display 
of the divine perfections in general; other scriptures 
condescend on the particular perfections that shine in 
it with peculiar lustre. Of the first sort, are the scrip- 
tures which speak of our beholding the glory of God, 
of God in the light of New Testament revelation, the 
knowledge of the glory of God in the face of Jesus 
Christ ; of the gospel’s being sent to make known the 
riches of the glory of the mystery of salvation; with 
respect to which, it is said of such as have due 
impressions of it, that Christ is in them the hope of 
glory. 

Of the second sort are the scriptures, which com- 
mend redemption, as manifesting the glory of God’s 
justice, power, and wisdom; but especially of his in- 
finite mercy and love. Thus, we are taught, that by ~ 
the propitiation in Christ’s blood, God declares his 
righteousness in the remission of sins ; so that he may 
be just, and the justifier of the sinner that believeth in 
Jesus; that thus the divine law, instead of being 
made void, is established, that to them who are called, 
Christ crucified is the power of God and the wisdom 
of God; that it is in this God commends his love to 
us, that while we were yet sinners, Christ died for us ; 
that it is in his kindness in Christ, that he shows forth 
the exceeding riches of his grace ; that this is that rich 
mercy and that great love wherewith he loved us; 
that it is love, ” whose height, depth, length, and 
breadth, surpass our knowledge. 

As to the scriptures which treat of the ends of faith, 


ON CHRISTIAN PIETY. : 57 


it was proved before from‘ these scriptures, that the 
end of our acknowledging redemption, is our glorify- 
ing God’s perfections manifested in it, which necessa- 
rily implies sincere and cordial esteem of it. The 
scriptures which give the characters of such as have 
true faith in Christ, teach us, that though Christ cru- 
cified is to many others a stone of stumbling, to them 
he is precious or honourable, 1 Pet. ii. 7, and, as in 
the passage above cited, to them he is the power and 
the wisdom of God. The scriptures which show the 
superlative esteem the apostles had of redemption, 
should be considered not only as descriptions of their 
faith and love, but also as containing the patterns of 
ours.. The apostle Paul says, in scriptures formerly 
cited, that he gloried in nothing else, save the cross 
of Christ: that he was determined to know nothing 
else; that he counted all things else as loss for the 
excellency of that knowledge. 

It is one of the most remarkable short descriptions, 
that we have in all the scriptures of the Christian life, 
when the apostle Paul tells us, in a scripture cited 
under a former head, We all with open face, behold- 
ing as in a glass, the glory of the Lord, are changed 
into the same image, from glory to glory, as by the 
Spirit of the Lord. As it is evident from the con- 
text, that it is the glory of God in redemption that the 
apostle has in view; so his expressions plainly im- 
port, that that glory should be the object of a Chris- 
tian’s transcendent esteem, and habitual contempla- 
tion: and that this is a main thing belonging to a life 
of faith in the Son of God. It isindeed one of the best 
views we.can take of a life of faith working by love; 
that is, faith first working love to God, and thereby 
producing conformity to him, in his moral and inimi- 
table excellencies. It shows the affinity between the 
life of faith here, and the heavenly life hereafter ; 
which the apostle John describes, by attaining to 
likeness to the Lord, in seeing him as he is. When 
the apostle says, that they who truly believe in Christ, 
behold the glory of the Lord, and are changed, as by 
the Spirit of the Lord ; it implies, that it is a main de- 


58 ’ MSLAURIN’S ESSAY 


sign of the work of the Spirit of God, to produce just 
esteem of our redemption by the Son of God. 

The same thing is implied in various scriptures, 
concerning divine enlightening grace, the principal 
cause of true faith; which scriptures show, that it 
is the great design of such operations of grace, to 
give us the light’ of the knowledge of the glory of 
God in the face of Jesus Christ, and to enlighten: 
the eyes of our understanding in the knowledge of 
him. To all which we may add a further proof 
of the point in view, from the account which the 
Old Testament prophets give of the chief causes of 
the joy and gladness of the gospel church. When 
these prophets are describing the flourishing condi- 
tion of the converted Gentiles; they say, that na- 
tions, which were once as a wilderness, shall bud 
and blossom as the rose, and shall blossom abun- 
dantly, and rejoice, even with joy and singing ; and 
sing in the ways of the Lord. What they assign as 
the cause of all this joy is, that these people shall see 
the glory of the Lord, and the excellency of our God: 
and that they would sing in God’s ways, because great 
is the glory of the Lord. Seeing these scriptures 
speak of the joy, that would be the effect of the gos- 
pel, they must be understood as meant of the glory 
of God in that divine work, which is the chief subject 
of the Spee without excluding the discoveries of 
God’s glory in his other works. 

The scriptures which show the necessity of high 
esteem of redemption, explain the grounds of that 
esteem. They show that we ought to esteem it as an 
amiable manifestation of God’s perfections, and par- 
ticularly of his justice and mercy. 

XII. It requires particular consideration, that the 
discovery which redemption gives of God’s holiness 
and justice, and which is, with many a ground of 
prejudice against it, is in reality a principal ground of 
holy esteem of it, and should be improved for that end. 
Due regard to the authority of a just law, is an amiable 
quality ina governor or judge. The mercy ofa judge, 
when exercised at the expense of his justice, must in- 


ON CHRISTIAN PIETY. 59 


deed be the object of a transgressor’s joy, because it 
gives deliverance from punishment; yet, this cannot 
make it the object of his just esteem. In order to such 
esteem, it is needful that mercy be exercised consis- 
tently with justice. Such a consistency gives to a 
heart that loves justice, a noble delight, different from 
what arises merely from escaping just punishment. 
This is evidently the case in remission through re- 
demption. That divine work gives a discovery of 
God’s justice, in the cause of remission of sins, beyond 
what could have resulted from the punishment of sin- 
ners themselves. . Had God given a revelation of mer- 
cy, without revealing an atonement, we would have 
been obliged in that case, to believe God’s righteous- 
ness, in that and in all his other administrations.—But 
then they who love God and his law, would have 
wanted the noble enjoyment, that results from so bright 
a display of these divine attributes, which support the 
authority of the divine law. That discovery of the 
glory of God and of his law, heightens the enjoyments 
of the conscience in the remission of sins.—It has the 
like effect on all the other parts of salvation and hap- 
piness. Gifts that are ever so desirable in themselves, 
receive an additional worth, by being bestowed in such 
a way, as manifests the moral excellencies of the bene- 
factor. 

High esteem of redemption, as it honours God’s law 
and justice, has an evident connexion with the good 
dispositions which were formerly explained, as belong- 
ing to the nature of divine love, and of true repentance 
for sin.. It was observed, as to the nature of divine 
love, that it includes sincere complacency in all mani- 
festations of God’s perfections, and particularly of his 
moral perfections, in his moral law and government: 
and as to the nature of repentance, that though God’s 
law and justice are the grounds of a sinner’s fear, they 
must be the objects of a penitent’s esteem. It is in- 
deed obvious, that without a revelation of mercy, this 
would be attended.with difficulty. It would be diffi- 
cult for a sinner, heartily to love and esteem the things 
that seem to oppose his safety, and to make his punish- 


60 M‘LAURIN’S ESSAY 


ment necessary. Yet it cannot be denied, but that a 
transgressor of God’s righteous law would be obliged 
to this. A sinner is not obliged to true repentance, if 
he is not obliged to love God and his law; which can- 
not be done, without honouring that righteousness of 
God’s administration, which supports the authority of 
his law. Redemption dispels the perplexities, which. 
such obligations might produce in the mind of a peni- 
tent. As it-reconciles divine mercy and justice in our 
salvation, it reconciles the penitent’s regard to the au- 
thority of God’s law, and his regard to his own safety 
and impunity. Ail the things which convince the 
penitent, that the authority of God’s moral law is of 
the greatest importance, convince him likewise that 
Christ’s mediation is unspeakably glorious; and there 
is a strong connexion between due regard to the one, 
and profound esteem of the other. 

In explaining repentance, it was observed, that a 
sinner is not a true penitent, unless he both hate sin, 
and love repentance. True repentance inclines a sin- 
ner powerfully, to due humiliation of soul for sin, be- 
fore God. It makes him love the proper means of so 
just self-abasement. Redemption contains the most 
powerful motives to so happy a disposition. Acknow- 
ledgment of redemption implies the actual exercise of 
it. It contains the most effectual inducements, for re- 
conciling the heart to it. For what can more effectu- 
ally reconcile the heart of a-sinner to due humiliation 
for sin, than to remember habitually, how the Lord of - 
glory humbled himself to the death, to bear the desert 
of sin: leaving us nothing that relates to that punish- 
ment, but such acknowledgment of our deserving it, 
as is needful to make us prize the undeserved mercy 
that delivers us from it. Thus, when we compare 
together the excellent properties of redemption, and the 
characters of repentance ; it is evident, that repentance 
makes a sinner esteem redemption, for the same rea- 
sons for which the impenitent are so unjustly preju- 
diced against it: namely, because it honours the law, 
and justice of God, and humbles the sinner; excluding 
boasting, and allowing no flesh to glory in God’s sight. 


ON CHRISTIAN PIETY. 61 


Repentance produces that situation of mind, in which 
a sinner discerns a complicated excellency, not only in 
redemption itself, but also in the appointed means of 
partaking it; and particularly, in the way of access to 
God, by habitual acknowledgment of it. By that way 
of access to God, a sinner draws near to the throne of 
the Most High, with deep self-abasement, without dis- 
couragement ; and with what the holy scripture calls 
boldness, and confidence without presumption: the 
same things that are grounds of the sinner’s hope and 
confidence, being the chief motives of his self-abase- 
ment; as being the chief discoveries of the evil of sin, 
and of God’s just hatred of sin, as well as of his merey 
to sinners. These things ‘show in part, how redemp- 
tion, while it humbles the sinner in respect of self- 
abasement, which is so desirable, and even so honour- 
able a disposition in a sinner; in other respects exalts 
him to inestimable dignity and promotion. 

What has been said shows the necessity of honour- 
ing redemption, as it manifests God’s justice. But this 
cannot be done aright without considering the effects 
of justice that are subservient to the designs of mercy. 
—ZJustice manifested in redemption, is justice or right- 
eousness, is a propitiation designed for the remission 
of sins; it is justice inflicting the punishment due to 
sin, in order to the salvation and happiness of sinners. 
The divine perfection therefore that shines, with dis- 
tinguished and supereminent lustre, in redemption, is 
infinite mercy. It is on that amiable perfection that 
faith in Christ must fix the sinner’s highest esteem, his 
hope and his joy. 

The scripture commendations of the love of God to 
sinners, lay more stress on God’s giving his Son, than 
on his giving heaven. “God commends his love to 
us, in that while we were yet sinners, Christ died for 
us. If when we were enemies we were reconciled to 
God, by the death of his Son, much more being recon- 
ciled, we shall be saved by his life: He who spared 
not his own Son, but delivered him up for us all, how 
shall he not with him also, freely give us all things ?”’ 
It was observed above that there is an incomprehen- 

6 


62 M‘LAURIN’S ESSAY 


sible greatness, in the blessings of God’s covenant, the 
fruits and purchase of redemption, which must fill the 
heart of an attentive penitent with wonder and admi- 
ration. Such scriptures as these now cited show that 
our admiration of the fruits of redemption should be, 
as it were, swallowed up in superior admiration of re- 
demption itself: that this is so transcendent a mystery 
or wonder of mercy as eclipses all other wonders : that 
as God’s mercies are above all his other works, this is 
above all his other mercies: that after God’s giving 
his Son, comparatively speaking, it is not so great a 
wonder that he should give all things: that it would 
rather be a wonder if he should withhold any thing. 
« How will he not with him also freely give all things? 
Much more shall we be saved by his life.”” Abstract- 
ing from redemption, we cannot conceive any effect 
of infinite goodness, but what might possibly be sur- 
passed, by some other effect of the same amiable attri- 
bute. It could not have entered into the heart of man. 
to conceive any thing that could manifest divine mercy, 
as it were, to the uttermost. Such is the manifesta- 
tion given of itin redemption. No wonder therefore 
that it is commended as a mystery of love, whose 
height and depth, length, and breadth passes know- 
ledge: and that in order to just impressions of it, we 
are directed to seek the Spirit of God to strengthen us 
with might in the inner man, and to shine into our 
hearts. 

It is evident, from what has been said, that in order 
to due esteem of redemption, we should consider it not 
only as an excellent discovery of the divine perfections, 
particularly of those above mentioned, but also trans- 
cending all other known or conceivable discoveries of - 
them. To see this in its true light, it is proper to ob- 
serve that though God’s attributes are always the 
same, the manifestations and effects of them are not 
equally glorious. It is suitable to the nature and ex- 
celleney of these attributes, that there should be a va- 
riety of orders and degrees of perfection in the effects 
of them. The least pile of grass gives some discovery 
of the same boundless power and wisdom that are 


ON CHRISTIAN PIETY. 63 


manifested in the stupendous frame of the whole uni- 
verse. But there is a vast disparity and inequality 
betwixt the manifestations which so unequal effects 
give of the same perfections of the same cause. In 
like manner God’s infinite goodness is manifested in 
every gift he bestows; and his justice in every punish- 
ment he inflicts. But there is a great disparity in dif- 
ferent effects of the same supreme goodness and jus- 
tice. Redemption is the highest conceivable effect and 
manifestation of both. It is the chief punishment ever 
justice inflicted, the chief gift ever merey bestowed. 

In this complicated display of divine glory, mercy 
has the ascendant, and pre-eminence ; justice is sub- 
servient to it; and supreme wisdom is glorified in the 
joint display of both these perfections, in the same di- 
vine work. The same wisdom appears in the mani- 
fold subserviency of redemption to a variety of noble 
purposes, its efficacy and influence on all the parts of 
holiness and happiness; and particularly its efficacy 
on the consciences of sinners, as a satisfying relief from 
the greatest fears, and strong foundation of the great- 
est hopes. 

XII. The efficacy of redemption in giving relief 
from the sorrows and fears, that are the effects of guilt, 
is a thing much insisted on in holy scripture ; and due 
improvement of it is a chief branch: of the practical 
acknowledgment of Christ’s mediation. This relieving 
efficacy of redemption, as it may justly be called, is a 
main thing intended in the scriptures concerning the 
virtues of Christ’s blood in sprinkling men’s hearts from 
an evil conscience; in purging their consciences from 
dead works; in making the souls of them who believe 
to enter into rest, and in the scriptures which speak of 
the Redeemer as a sanctuary, and a hope set before 
us to which we are to fly for refuge. 

For explaining this branch of the efficacy of redemp- 
tion, it is needful to have in view the principles for- 
merly laid down concerning the grounds of a sinner’s 
fear and the impression they must make on the heart 
of a penitent. All the things that show the hateful- 
ness and danger of sin are the just grounds of a sin- 


64 M‘LAURIN’S ESSAY 


ner’s sorrow and fear: such as all the grounds of obe- 
dience to the divine law, all the obligations to it, all the 
evidences of the excellency of that law, and of the im- 
portance of its authority and of the reality of its penal 
sanction, all the aggravations of sin, and declarations 
of God’s just hatred of it, with various other things 
which were formerly mentioned. As these things are 
exceeding evident from the clearest principles of na- 
tural conscience, and level to the meanest capacities ; 
so all the calamities of life and bitter fruits of sin, tend 
to put sinners in mind of these things, and, as it were, 
to force attention to them. 

But what we are particularly to consider is, that it 
is a main thing that belongs to the nature of true re- 
pentance, to remember these things, and to be suitably 
affected with them. Though others may sometimes 
find an easy relief from these grounds of fear, by the 
various artifices that are means of stupefying the con- 
science ; such relief is inconsistent with the character 
and dispositions of a true penitent.- Sincere repent- 
ance must incline the penitent to consider all the things 
which show the hatefulness of sin, which are at the 
same time all of them evidences of it, and must be 
considered by him in that view: otherwise he does 
not consider himself, as he ought, as a subject of the 
_ divine government, a transgressor of the divine law, 
and consequently of himself obnoxious to its righteous 
penal sanction. When a sinner’s conscience is duly 
awakened, these grounds of sorrow and fear will not 
be the object of his mere speculative belief, or super- 
ficial consideration; but the awful greatness and im- 
portance of them must make the deepest impression 
on his soul. 

It is evident that to a conscience thus penetrated 
with the most just grounds of the greatest sorrow and 
fear, nothing can be more desirable than a suitable 
and satisfying relief. Such is the relief which redemp- 
tion affords. It is, as was proved before, a manifesta- 
tion of the justice of God, in the remission of sins, be- 
yond what could have resulted from the punishment 
of sinners themselves. When therefore a simner’s con 


ON CHRISTIAN PIETY. 65 


science finds sufficient ground for believing and rely- 
ing on that redemption, it is enabled to triumph over 
all its fears. The divine law and justice are grounds 
of terror no more: Who is he that condemneth 2 it is 
Christ that died: yea, things that were the grounds 
of fear become now arguments of hope. Even justice 
and righteousness are grounds of hope and pleading 
for the remission of sin, when a sinner takes sanc- 
tuary in the redemption destined and appointed for 
that end. 

It may be objected that the relief arising from faith 
in redemption is superfluous; because the relief arising 
from promises of pardon, though without any revela- 
tion of an atonement, would be sufficient. In answer- 
ing this objection, it must be owned that such promises 
would found an indispensable obligation to assent, 
joined with implicit acknowledgment of the consist- 
ency of God’s mercy and justice, in bestowing the thing 
promised. But all this does not make the above men- 
tioned relief arising from redemption superfluous.—In 
order to make this evident, it is useful to consider some 
important truths, concerning the nature and properties 
of guilt, which are evident both from scripture and 
experience, and show the manifold suitableness of the 
gospel mystery of salvation to the exigencies of a sin- 
ner’s conscience. 

Guilt is the most perplexing thing in the world.— 
The native effect of it is, dread of punishment from 
the Sovereign of the world. That dread is far from 
being groundless. The above mentioned principles 
of natural conscience, concerning the grounds of a 
sinner’s fear, are principles the evidence of which is 
exceeding strong and efficacious, where it is duly at- 
tended to. It is attended to by the awakened con- 
science so as to make deep impression. 

It is therefore a source of perplexing objections 
against any offer of mercy and happiness to trans- 
gressors of God’s law, which does not appear evi- 
dently suitable to the authority of that law, and the 
glorious regard that God has to it. This shows that 
it is the native tendency of the guilt of sin, to pro- 

6 * 


66 M‘LAURIN’S ESSAY 


duce perplexities which need the most abundant and 
most satisfying evidence to dispel them. In this, as 
well as in other cases, that is the most satisfying 
evidence, which not only contains positive proof, 
but directly saves perplexing difficulties. Even in 
matters of mere speculation, perplexing difficulties 
hinder the efficacy of positive evidence. But there 
is a great disparity betwixt the eflicacy of evidence 
in mere speculations and in things in which men’s 
greatest hopes or fears are deeply interested. The 
greater the difficulties are that appear opposite to our 
hopes in any thing of importance, the greater is the 
anxiety of the soul to get them removed, or to get a 
satisfying answer to them. Nothing is more suitable 
to the exigencies of an awakened conscience, than a 
satisfying answer to the difficulties that oppose the 
hope of remission and salvation. Redemption gives 
a satisfying answer to them all. 

If guilt is a fruitful source of perplexity, in the 
awakened conscience, redemption is a still more fruit- 
ful source of satisfying relief and refreshing consola- 
tion. It is from this rich source the awakened sinner 
draws sufficient answers to the accusations of the 
divine righteous law and of his own conscience. It 
is here that he finds abundant arguments of hope and 
pleading, in addressing the tribunal of God, for re- . 
mission and for all other blessings. Through Jesus the 
Mediator of the new covenant, and the blood of sprink- 
ling, that speaks better things than the blood of Abel, 
we come, with humble hope and confidence, to God 
the judge of all. 

The relieving efficacy of redemption, in its influ- 
ence on the hope and comfort of pardon, will be made 
further evident afterwards, in considering the means 
of just impression of the divine promises. It was 
needful to take some view of it here, in considering 
the grounds of esteem of Christ’s mediation. In order 
to just views of these grounds, it is useful to consider 
the influence of redemption, not only on the hope of 
pardon, but also on the other branches of the Christian 
hope. The hope of pardon, or mere impunity, is but 


ON CHRISTIAN PIETY. 67 


a part of that hope: it is but a part of the hope that is 
needful, in order to abundant peace of conscience, and 
the full contentment of the heart that loves God. 
Such contentment requires the well founded hope, not 
only of remission, but of the heavenly blessedness, 
and all the other above mentioned blessings of the 
covenant of grace. There is an incomprehensible 
greatness in these objects of hope, which strengthens 
the difficulties that arise from the sinner’s grounds of 
sorrow and fear. When he considers duly the infinite 
greatness and majesty of the true and living God, the 
unspeakable blessedness, and high dignity of an inte- 
rest in that God as his God, and of the full and per- 
petual enjoyment of him; he must see that so great a 
superstructure of hope, requires a great foundation of 
proportionable strength to support it. A sinner is 
not a true penitent, if he imagine such a foundation in 
himself. A sinner blinded by self-flattery, and swelled 
with the pride of impenitence, may more easily hope 
for any thing; because in effect he imagines every 
thing due to him: however little such a one considers 
the obligations he is under to God, he scarcely sets 
bounds to his secret pretensions about what he 
imagines God is obliged to do for him. The very re- 
verse of all this is the view of things that occupies the 
mind of a sinner whose conscience is duly awakened. 
While the hatefulness and guilt of sin discourage 
him; while God’s law and justice alarm him: and 
even God’s goodness to him, justly appears to him as 
ah unspeakable aggravation of his guilt; the incom- 
prehensible greatness of the blessings of God’s cove- 
nant, and particularly of the heavenly blessedness, 
astonishes and amazes him; the more glorious that 
blessedness appears in itself, the more it appears con- 
trary to his deserving: and the greater difficulty he 
finds to reconcile the hope of it with just impressions 
of God’s greatness and holiness, and of his own mean- 
ness and guilt. The more he loves God, the more he 
must desire that blessedness, and abundant well 
founded hope of it: the more he desires that hope, 
the deeper must his concern be about the things that 


68 M‘LAURIN’S ESSAY pat 


seem to stand in the way of it. Nothing can be more 
desirable to a conscience in such a situation, than a 
suitable relief from such difficulties and a satisfying _ 
foundation of so great hopes. Redemption affords 
such a relief from fears,and such a foundation of 
hope, as the conscience of a sinner wants. ~ It affords 
arguments for hope, of far superior efficacy, to all the 
grounds for discouragement and hinderances of hope, 
that can perplex the most anxious mind. This it does 
not only as it is a full satisfaction to divine justice, but 
also as it is an incomparable gift of divine mercy. 
This is evident from the scripture commendations of 
divine love in redemption, in the passages formerly 
cited. It was observed that these passages commend 
redemption, not only as a very great display and effect 
of divine love; but as surpassing all other effects of 
it, that can possibly be conceived: and that there is 
more stress laid on God’s love in giving his Son, than 
in giving heaven itself.Were it suitable to the rules 
of human justice and government, that a sovereign 
should rescue rebels from the sanction of his law by 
the death of his son; his giving his son to die for 
such people while enemies, would be a more wonder- 
ful act of mercy, than his receiving them into his 
palace, when returned to their allegiance. It is by 
reasonings of this kind, that the scriptures inculcate 
the pre-eminence of redemption. Nor are these 
reasonings insisted on, merely as inducements to di- 
vine love, though that indeed is a chief end and use 
of them; but also, as encouragements of Christian 
hope. The incomprehensible greatness of the bless- 
ings of God’s covenant, produces an admiration that 
tends, of itself, to hinder hope. The mysterious 
mercy manifested in the Mediator of the covenant, 
produces superior admiration of a different kind; 
that tends to strengthen hope, and to make difficul- 
ties vanish. In relying on redemption, a sinner 
finds the strongest encouragement, to hope for the 
greatest blessing he can ask or think of; because, he 
finds God has given abundantly, above all we can ask 
or think already. 


ON CHRISTIAN PIETY. 69 


XIV. In considering the grounds of due esteem of 
redemption, it is fit to observe, that as it is a satisfy- 
ing foundation for supporting the hope of the greatest 
happiness ; so the transcendent manifestation it gives 
of the glory of God, is a new additional ingredient of 
happiness of inestimable value and importance. This 
is evident from scriptures formerly cited, to prove 
that the glory of God in Christ’s mediation, is a 
source of abundant joy to redeemed sinners. It 
was observed before, that the manifestations of the 
perfections of God, are the objective causes of the 
happiness of his creatures: as also, that though 
these perfections are always the same, the mani- 
festations of them are not all equally glorious: and 
that the manifestation of them in redemption, is of 
eminent excellency. Hence it follows, that it must 
be an eminent objective cause of the happiness of all 
who love God. No wonder the scriptures speak of 
it as attracting the attention and admiration of the 
most exalted intelligences. It tells us, that the things 
relating to our redemption, are things which the 
angels desire to look into, and by which the mani- 
fold wisdom of God is made known to principalities 
and powers in heavenly places. They are things, 
which have a peculiar fitness to inspire the universe 
with the purest and most delightful admiration of 
God’s moral perfections, and especially of his infi- 
nite mercy and love.—But they must chiefly be ad- 
ditional ingredients of happiness, to those who are 
chiefly concerned in them, that is, to redeemed sin- 
ners. Redemption must give a peculiar, eternal en- 
joyment to them, not only because it is so eminent 
a manifestation of the glory of that God, whom 
they love with their whole hearts; but because it is a 
manifestation of his glory, in the effects of his love 
to themselves. 

The discovery given of God’s glory in that divine 
work, is not only a considerable additional part of 
the happiness of the redeemed; but has a manifold 
tendency to heighten the enjoyment of all the other 
parts of it. All the parts of our salvation are in 


70 M‘LAURIN’S ESSAY 


themselves unspeakably desirable. They have an 
intrinsic worth and excellency in them, to which 
our esteem never bears a full proportion. But not- 
withstanding of this, the manner in which they are 
purchased and bestowed, gives an additional lustre ; 
or, as it were, an additional sweetness to their in- 
trinsic worth. This is evident from the excellencies 
of redemption that were considered above. It was 
observed, that it heightens the enjoyment of the 
conscience, in the comforts of pardon, that it is pur- 
chased and bestowed in so glorious a way; a-way 
that equally honours God’s justice and merey, and 
equally secures the authority of the divine law, and 
the safety of the transgressor ; and that the most valu- 
able gifts, have an additional dignity in them, when 
given in such a way, as honours the moral excellence 
of the benefactor. The Redeemer’s sacrifice, which, 
in scripture style, is called a sacrifice of sweet-smelling 
savour, does, as it were, perfume his purchase, with 
the incense of infinite merit and love; and the favour 
of eternal mercy heightens the soul’s complacency in 
all the parts of it. 

XV. In considering the nature and grounds of due 
esteem of redemption; it is needful to consider, not 
only Christ’s oblation, by which redemption is pur- 
chased ; but also his intercession, which is a principal 
cause of the application of it. Though our knowledge 
of this, as well as of other mysteries, whether of nature 
or grace, is very imperfect, in our present state, yet 
what may be known of it, shows its manifold suita- 
bleness to the exigencies of our consciences, and ought 
to attract our highest esteem. 

This branch of Christ’s mediation, is variously ex- 
pressed in scripture; particularly by his appearing 
before God for us; his being our advocate with the 
Father ; his standing at the golden altar, before the 
throne of God, to offer up, with much incense, the 
prayers of those who come to God by him; as also 
by the efficacious pleading of his blood, as the blood 
of sprinkling, which speaks better things than the 
blood of Abel; and by his praying to the Father for 


ON CHRISTIAN PIETY. 71 


us ; though we must still remember the great disparity 
betwixt this and all other addresses that are called 
prayer. These, and the like scriptures, give that 
knowledge of the nature of Christ’s intercession that 
is needful, in order to practical acknowledgment, and 
improvement of it. They show that Christ’s inter- 
cession is founded graciously on his oblation, and 
that as in his oblation, he willed the expiation of our 
sins, by his bearing the punishment of them, and 
atoning divine justice for them ; ‘so in his intercession, 
he continually wills the application of that atonement, 
and the actual communication of the fruits of it to 
sinners. It is evident also, that his willing these things, 
does not resemble the petition of a supplicant, but the 
address of one who claims his right; and that this in- 
terposition of the Mediator in heaven, in the right 
and virtue of his oblation on earth, is an appointed 
intermediate cause of our access, and acceptance with 
God, and of the whole of our salvation. 

The necessity of practical acknowledgment of 
Christ’s intercession,.is implied in the scriptures which 
describe the nature and ends of it, and is much insisted 
on in other scriptures, particularly in the scriptures which 
teach us that we should improve Christ’s intercession, 
as a ground of humble triumph over the fears of 
condemnation ; that we should consider Christ as the 
high priest of our profession ; that we should consider 
him as the high priest over the house of God; as our 
great, faithful, merciful, and compassionate high 
priest ; whose sufferings, in expiating our sins, fitted 
his human nature for the most perfect, that is, expe- 
rimental, sympathy with us in our distresses. As to 
the ends of considering and acknowledging Christ’s 
intercession, these scriptures show that thereby we 
come boldly to the throne of grace; which must be 
meant, as is evident, of an abundant hope that should 
be joined with the deepest reverence and humility, 
that we may obtain mercy and find grace to help in a 
time of need: that our hope may be as an anchor of 
the soul, sure and steadfast, entering into that within 
the veil; that we may have boldness to enter into the 


72 M‘LAURIN’S ESSAY 


holiest of all, by the blood of Jesus, by a new and liv- 
ing way, which he has consecrated for us through the 
veil, that is to say, his flesh; that we draw near with 
a true heart, in full assurance of faith, having our 
hearts sprinkled from an evil conscience, and our 
bodies washed with pure water. It is a principal de- 
sign of the whole epistle to the Hebrews, to commend 
the distinguishing excellencies of the New Testament 
ordinances and privileges, as resulting from the dis- 
tinguishing excellencies of Christ’s priesthood, both as 
to his sacrifice and continual intercession. _ 

In order to due esteem of Christ’s intercession, it is 
needful to guard against unreasonable mistakes con- 
cerning it,as if it were unsuitable to the glory of 
Christ’s person, or of his exalted state. Though men, 
when exalted to high dignity, ofttimes forget their 
inferiors, who were formerly the objects of their affec- 
tion and friendship ; we should not harbour such ap- 
prehensions concerning him, who is exalted in being 
gracious, and whose loving kindness is everlasting.— 
As it is not inconsistent with the glory of the Creator, 
to be employed in acts of goodness and power, re- 
specting the lowest order of animals; it would be 
unreasonable, to think it unsuitable to the glory of the 
Mediator, to be employed in acts of mercy and con- 
descension, relating to the highest concerns of immortal 
souls. In treating on Christ’s exalted state, some have 
distinguished two things belonging to it, abstracting 
from what they term Christ’s divine life, or the life 
of his divine nature: namely, his life of glory, and his 
mediatory life ; the one, consisting in the peculiar fe- 
licity of his human nature, flowing from the personal 
union, and the fullest fruition of God: the other, con- 
sisting in the most excellent acts of condescension for 
the salvation of men. It is evident that these things 
are perfectly consistent, and the second of them no— 
way interferes with the first; it is the nature of the — 
most perfect goodness, to take the greatest delight in 
the most perfect beneficence. 

As Christ’s intercession should not be imagined to 
be unsuitable to his exalted state, neither should it 


ON CHRISTIAN PIETY. aS 


be reckoned superfluous, as to the salvation of sinners, 
because it cannot be designed to work any change on 
God. That argument, were it good, would hold 
equally against all other subordinate causes or means 
of salvation, as well as Christ’s intercession, as super- 
fluous ; seeing the production of a change on God is 
not the design of any of them. Christ’s intercession 
is not the cause of God’s love, or good will to sinners; 
it is the effect of it: but so also is Christ’s sacrifice : 
what vindicates the one, vindicates also the other, 
from the imputation of being superfluous. Both these 
parts of Christ’s mediation, though they are not the 
causes of God’s love, yet are causes of our salvation. 
They are intermediate and subordinate causes, by 
which the love of God produces its effects on trans- 
gressors of his law, a to the glory of his justice 
and holiness. 

Both Christ’s sacrifice and intercession are manifes- 
tations of these adorable perfections. Though his in- 
tercession is not that which satisfies the justice of God, 
it is a most real, eminent, and continual declaration 
of it. For next to Christ’s sacrifice, what could give 
a greater declaration of God’s just hatred of sin, than 
so holy a constitution, that none of the blessings of 
God’s covenant are bestowed on sinners, but by the 
actual interposition of him who made atonement for 
their sins? It may perhaps give some light to this 
subject, to consider the distinction, mentioned by some, 
betwixt real and verbal declarations of the divine per- 
fections. Though God had not displayed the great- 
ness of his power, by so real and amazing an effect 
of it, as the creation of the universe, but had only 
created a few rational creatures, he could have given 
them a verbal declaration, or revelation of the great- 
ness of his power, which would have been an indis- 
pensable obligation to believe it. But this is far from 
proving the real declaration of the greatness of God’s 
power and other attributes, to be superfluous. It is 
suitable to the honour of God, and the good of his ra- 
tional creatures, that they should have something else 
than mere evidences of the reality of his perfections. 


74 M‘LAURIN’S ESSAY 


Declarations of the greatness of them, by real effects 
or divine works, are worthy of God; as they are not 
only means of belief of his attributes, but of producing 
the strongest impressions of them, and as they afford 
abundant and most desirable materials of contempla- 
tion, in adoring them. Though there were no such 
thing as Christ’s intercession, we would be obliged to 
believe the holiness and justice of God; and that our 
salvation was the purchase of Christ’s blood. We 
would be obliged to believe these things, because 
of the declarations made of them in God’s word. 
But Christ’s intercession is a transcendent, real, dura- 
ble declaration of them; highly subservient to the 
ends of his sacrifice; fit to produce the strongest im- 
pressions ; and to inspire God’s immense kingdom, 
with the highest thoughts of the righteousness of his 
government, and of the purity of his administration, 
as well as of the riches of his grace. It isa lasting 
declaration, that the blessings which the sovereign 
Ruler of the world bestows on transgressors of his 
law, is through that propitiation that magnifies his 
law to the uttermost. It promotes the honour of di- 
vine justice, and of the atonement that satisfied it; 
that that satisfaction is forever pleaded on by the Re- 
deemer himself in heaven, and by the whole company 
of the redeemed on earth, through all ages. Whereas, 
the declaration of the righteousness and holiness of 
God, in Christ’s oblation, behoved to be transient: a 
durable and continual declaration of these things in 
Christ’s intercession, is suitable to the continual need 
of pardoning mercy, in order to friendly intercourse 
between heaven and earth, through all the ages of the 
imperfect state of the church. 

What has been said for removing prejudices against 
Christ’s intercession, shows the grounds of due es- 
teem and honourable acknowledgment of it. The 
same principles and motives dispose the heart to es- 
teem his sacrifice, and his intercession founded on it. 
Both are eminent manifestations of the same divine 
perfections; and both are subservient to the same ex- 
cellent purposes. Love and gratitude to the Redeem- 


ON CHRISTIAN PIETY. 75 


er, should produce holy complacency in his interces- 
sion, as that puts eternal honour on his oblation ; be- 
ing a continual representation and remembrance of it, 
for the most noble purposes, in the place where God 
gives the brightest displays of his glory. It should 
also be the object of our complacency, as it is a conti- 
nual effect of the same love of Christ, that he mani- 
fested in bearing our sins on the accursed tree. On 
all these accounts it has a powerful influence, on all 
the good dispositions formerly mentioned, as effects of 
Christ’s oblation ; and particularly in the duties of gos- 
pel worship ; which, when done in sincerity, have so 
great efficacy on the other parts of the Christian life. 

As the highest heaven, the seat of the blest, is the 
place where the mediatory administration in view is 
performed ; so itis of great importance in practical reli- 
gion, to remember habitually, not only God’s essential 
presence, which fills the universe ; but also his glorious 
presence, which fills that high "and holy place; on 
account of which it is called his holy temple, and 
the habitation of his holiness, and of his glory. It is 
evident from scripture and reason, that it is exceeding 
useful to us, to have our hearts, our affections, and 
our conversation in heaven: to have our eye on 
that blessedness as the purchase of redemption, as 
a great effect of divine love, and as the object of 
our highest hopes; and particularly, that it is of 
importance in our immediate addresses to God, to 
elevate our minds and hearts, to the place which his 
word calls his habitation, and his throne; where he 
gives the greatest displays of his authority, of his 
glory, and of his favour. 

Christ’s intercession has ame attractions to en- 
gage sinners to delight in lifting up their hearts hea- 
ven-wards, to God’s throne of grace, in the duties of 
his worship. If a sinner have a due concern about 
access to God, it tends to inspire his soul with ineff- 
able cheerfulness, when, in lifting up his guilty face to 
the throne of God, he fixes the eye of faith on the glo- 
rious things that are doing there in the behalf of sin- 
ners; and that for this very end, that even they may 


76 M‘LAURIN’S ESSAY 


have boldness to draw near to God. - As these things 
tend to incline and encourage the heart to immediate 
worship ; so they have a powerful influence on all the 
good dispositions, that are suitable to it; such as hu- 
mility and reverence; divine love, hope and joy. 
Christ’s intercession promotes that humility, that re- 
sults from a true sense of sin; because it is a repre- 
sentation of that costly atonement, by which it was 
expiated. It promotes reverence and veneration of 
God’s greatness, because it is an eminent display of his 
authority and majesty, in the moral government of the 
world. It tends to heighten that reverential frame of 
soul, when a sinner considers that he is to offer up ad-. 
dresses which he expects will be seconded by so glori- 
ous an intercession. But it is needful, that veneration 
of God’s majesty be mixed with humble confidence in 
his mercy. It is also needful, that deep self-abasement 
for sin, do not degenerate into servile terror and that 
mistrust of God, which alienates the heart from, and 
dishonours his mercy. It is needful, that due self-an- 
nihilation be tempered with the hope of mercy and 
acceptance, founded on the grounds of hope which God 
has laid before us; and with that divine love and joy, 
to which hope is so subservient. Christ’s intercession 
has a peculiar fitness to produce so happy a tempera- 
ment. It qualifies profound reverence and self-abase- 
ment, with triumphant hope and confidence, and with 
abundant love and joy. Its influence on so desirable 
effects, is evident from the scriptures formerly cited, to 
show the nature and the ends of it—They show that 
Christ’s intercession, in conjunction with his oblation 
on which it is founded, is the ground of humble triumph 
over the fears of condemnation; the ground of access 
to God with holy confidence and boldness; the en- 
couragement to draw near to God, and to enter into 
the holiest of all, with full assurance of faith; that it is 
the support of the soul against the fears arising from 
former guilt, or the imperfections of present duties ; 
and that it is the sure hold on which the anchor of 
hope fixes with steadiness, entering into that within 
the veil. It tends to replenish the soul that loves God, 


ON CHRISTIAN PIETY. 77 


with the most useful elevated affections, and the purest 
consolations, in looking upwards to the throne of God; 
to look to it as a throne of grace, a mercy seat, where 
we have so great and so merciful a high Priest, ad- 
ministering for us in the tabernacle, not made with 
hands; with the names of his people on his breast plate, 
even on his heart; his efficacious blood continually 
speaking and pleading for the communication of its 
purchase to sinners. ******* 


ESSAY 


ON PREJUDICES AGAINST THE GOSPEL. 


One principal prejudice that the corruption of the 
heart raises against the doctrine of the gospel, is, that 
it represents the evil demerit of sin too great, when so 
costly a sacrifice was requisite to expiate it.—It is one 
of the hardest tasks in the world, to bring the heart to 
a sincere persuasion, that sin is indeed as vile as God’s 
word represents it; and that it deserves all that his 
law threatens against it. Hence, a great many are not 
properly so sorry for their sins against God’s law, as 
for the severity of God’s law against-their sins. While 
many do not regret their sias at all, some regret them 
rather as misfortunes than faults, and as worthy of 
pity and compassion, rather than hatred and punish- 
ment. 

These favourable impressions of sin, naturally create 
prejudices, not only against the awful threatenings of 
the law, but also even against the glad tidings of the 
gospel; because the latter as necessarily suppose the 
former, as a recovery or a remedy supposes a disease, 
or as deliverance supposes danger. When the apos- 
tle Paul represents the scope of the gospel, he says, 
that “therein is revealed the righteousness of God, and 
the wrath of God against all ungodliness and unright- 
eousness of men.”? And nothing is more certain than 
that this is one of the chief prejudices men entertain 
against it. 

If one were to compose a formal confutation of this 
prejudice, it were needful to meet with some pretended ~ 
demonstration that sin does not deserve the punish- 

78 


ON PREJUDICES AGAINST THE GOSPEL. 79 


ment above mentioned, that so the foundations and 
grounds of such an argument might be impartially in- 
quired into. But in effect, this prejudice does not 
usually form itself into any thing like a clear chain of 
reasoning, but expresses itself in confused and indis- 
tinct complaints against the opposite doctrine, as too 
severe and rigid: and therefore, perhaps, it will not be 
an improper way of examining it, to propose some 
miscellaneous considerations, that may serve to show 
whether this prejudice be founded on reason or not. 

If any man undertook to prove that sin cannot de- 
serve hell, there are two things absolutely necessary, 
in order to make that proof good. First, that he know 
all the ends and designs, all the reasons that God can 
possibly have for punishing sin: and then, that he de- 
monstrate, that all those ends and designs may be ob- 
tained as well, and in a manner as agreeable to the in- 
finite perfections of God, and the most perfect way of 
governing the world, without inflicting the above men- 
tioned punishment, and without any propitiation to 
declare his righteousness in the remission of it. Now, 
it is certain, that no man can pretend, with any toler- 
able shadow of reason, to so vast an undertaking. All 
that a man can pretend for lessening the evil demerit 
of sin, is nothing but appearances, suspicions, and 
shadows of probability: whereas the evidence for the 
contrary, is infallible divine revelation. 

The threatening of everlasting punishment is as plain 
in scripture, as the promise of everlasting life——And 
though infinite goodness bestow undeserved favours ; 
yet, it is certain, infinite justice will not inflict the least 
degrees of undeserved punishment. And therefore, 
when God threatens so dreadful a punishment against 
sin, it is to us a sufficient evidence that sin deserves it. 

Though some pretended philosophers have denied 
all difference between moral good and evil, and con- 
sequently the evil demerit of sinful actions, (as it has 
been long since observed, that there is scarce any 
opinion so absurd, but some philosopher has espoused. 
it;) yet when men are left to the dictates of common 
sense, the evil deserving that is in some actions, is one 


80 M‘LAURIN’S ESSAY 


of the plainest and most evident notions in the world. 
The rudest of the vulgar know very well what they 
say, (though they never learned any thing of moral 
philosophy) when they aver that such an action de- 
serves to be punished, and such another action deserves 
greater punishment: which shows, that all endowed 
with the exercise of reason, have a plain notion of the 
evil demerit in evil actions, and of a proportion that 
should be observed between various degrees of guilt, 
and various degrees of punishment. 

Even they who argue or write against the morality 
of actions, and who therefore should think no action 
deserves hatred or punishment, will notwithstanding 
be heartily angry at those that contradict them, and 
hate those that injure them. Hobbes and Spinoza 
would have inveighed bitterly against those they reck- 
oned to be deceivers and impostors, which supposes a 
natural sense of the odious nature and evil demerit of 
imposture. 

The passion of anger and revenge, if duly reflected 
on, might convince men of an evil demerit in actions. 
Some, who can talk and dispute speculatively against 
moral deservings, will find their own hearts of a differ- 
ent sentiment, when they meet with extraordinary 
injustice from others; when they are affronted and 
injured; when they meet with black ingratitude, treach- 
ery, barbarous cruelty, disdainful contempt, pride or 
the like. 

Example. Let us suppose a courtier, in his princi- 
ples a first-rate libertine, using his utmost influence to 
raise one of his meanest servants to the highest prefer- 
ments, and showing him as much friendship as ever 
great man did to his client, or father to his son; and 
let us suppose that all the return that servant makes, 
is to supplant his old master, to raise himself upon his 
ruins, to reduce him to poverty, disgrace, banishment, 
or even to a cruel death: it is natural for any body to 
imagine, that in such a case, the disgraced libertine 
would learn a new way of thinking, and acknowledge 
there is something worthy of hatred, detestation, and 
punishment in sin, that is, in injustice, treachery, and 


ON PREJUDICES AGAINST THE GOSPEL. 81 


ingratitude, &c. and would even perhaps be strongly 
inclined to wish for a day of judgment. In effect, all 
men seem to be in some measure, sensible of the 
odious nature, and evil demerit of sin: but the misery 
is, that it is chiefly of the sins of others, and especially 
of the sins of others against themselves. If men hated 
sin as much in themselves as in others, humility would 
be a very easy common thing. 

If it were duly reflected on, it might bring us toa 
just sense of the nature and demerit of sin,-to observe, 
that they who hug and caress it most in themselves, 
cannot help abhorring it in others. A man will hate 
the image of his own sin, when he sees it in his friend, 
or the child of his bosom. What is most unaccount- 
able in this matter, is, that men should be so shame- 
fully partial, and unequal in their way of judging 
_ about it. 

When the question is about a man’s own sin, his 
heart devises a thousand artifices to excuse or exten- 
uate it, which artifices are ofttimes such as are appli- 
cable to all sin, in general, as well as his sin. But 
when a man is under the influence of passion against 
the sins of others, it quite alters the case. He finds no 
end in exaggerating the guilt of an injury or affront, 
and his passion will find means to make pretended 
excuses appear heavy aggravations. The common 
excuses of human frailty, strength of temptation, and 
the like, will appear to him too refined and metaphy- 
sical, to have any effectual influence for moderating 
his passion. The vehemence of such passions against 
sin, would do very little prejudice to charity, if these 
passions were as equal and impartial, when directed 
homewards, as they are vehement against others. If 
men could hate themselves, as they do their neighbours, 
it would be good help towards loving their neighbours 
as themselves. 

These miscellaneous considerations are perhaps able 
to prove the odious nature, and evil demerit of sin in 
general. But if it be urged, as frequently it is, that 
though sin should be granted to have some evil de- 
merit in it, yet that it seems strange that it should de- 


82 M‘LAURIN’S ESSAY 


s 
serve so very great a punishment, as is usually alleged ; 
in answer to this, let it be observed, that, besides the 
self-evident principle laid down before, viz. that no 
colours or appearance of probability (which afttimes 
may be on the side of error) should be put in the bal- 
ance with plain divine revelation, there are several 
other observations from reason and experience, that 
may help to make this matter more plain and easy. 

One thing that may give no small light to this sub- 
ject, is, the influence which men’s affections have na- 
turally over their judgments. If this were carefully 
noticed, and if men were earnestly inclined to judge 
truly, that is impartially, of things, there is nothing in 
the world they would see more reason to be jealous 
and suspicious of, than the suggestions of their hearts 
in favour of sin. They would find that it is but just 
caution to suspect every appearance of reasoning, that 
tends to give favourable impressions of sin, or to im- 
pair our fear, and abhorrence of it, to be sophistry and 
delusion. Nothing is more generally acknowledged, 
than that it is natural for our affections to bias our 
judgment, and bribe our reason: and therefore, when 
sin has polluted the one, no wonder it should propor- 
tionally pervert the other. It is a natural concomitant 
of the dominion of sin in the heart, that it hinders a 
just sense of its own nature, and evil demerit. We 
should be so far from wondering at this, that indeed 
it would be the greatest wonder, and truly incompre- 
hensible, if it should be otherwise. . In order to have 
a perfectly just and lively sense of the evil of sin, a man 
behoved to be perfectly free, not only from the domi- 
nion, but even from any measure of the love and prac- 
tice of it. 

It is useful to observe how corrupt passions, not 
only beget a strong inclination to extenuate or defend 
themselves, but also how ingenious they are in their 
effects that way. A very little insight into human 
nature, may satisfy a man, that the passions of the 
heart, are the most cunning sophisters in the world, 
in their own defence ; and they have, in a manner, an 
inexhaustible invention in contriving artifices and 


ON PREJUDICES AGAINST THE GOSPEL. 83 


‘plausible colours for their own vindication, as well as 
in devising stratagems for obtaining their objects, and 
compassing their ends. A dull, stupid fellow, who 
perhaps is scarce capable of comprehending a chain 
of abstract reasoning, will ofttimes show almost as 
good a genius in defending or excusing his faults, as 
an experienced philosopher. Besides many other in- 
stances, this may be easily observed in ordinary quar- 
rels, where commonly each party accuses the other 
of injustice, and insists upon his own innocence with 
so much artifice, that he who hears only one party, 
will scarce be able to resist the evidence of his plead- 
ings, and will incline to think his accusations unan- 
swerable. In such cases, an unbiassed person finds it 
ofttimes the hardest task in the world, to convince the 
injurious party, that he is in the wrong, and to make 
him view his own conduct in the same light that dis- 
interested persons see it in. 

This powerful influence of corrupt passions, in bi- 
assing our judgments in their favours, may receive 
further light, by considering the different views and 
sentiments of the demerit of sin that accompany dif- 
ferent degrees of wickedness on the one hand, or dif- 
ferent degrees of holiness and purity on the other. It 
was observed already, that we ourselves, guilty and 
corrupt as we are, can see a great deal of evil in the 
sins of others, when passion or self-interest gives us no 
bias in their favours; but that, where self-love influ- 
ences us, our views change, though the objects be the 
same. Besides this, it is useful to observe, how some 
extraordinary outrageous sinners (as the most cruel 
murderers, and the like) can make the most atrocious 
crimes, so familiar to them by custom, that they seem 
scarce sensible of any evil demerit in these monstrous 
actions, which other ordinary men (though guilty and 
corrupt likewise, but in an inferior degree) can scarce 
think of, without horror and detestation. An ordinary 
unconverted person has very indifferent thoughts of 
daily sinful omissions, which a converted person, 
(though he be not perfectly free frem sin himself) 
would regret with the bitterest remorse. The further 


84 M‘LAURIN’S ESSAY 


any man advanceth in holiness and purity, the clearer 
is his view, and the quicker his sense of the evil of 
sin: with parity of reason, it may be conceived, that 
the greatest saint on earth does not see the evil of sin 
so clearly as an angel: and if this reasoning be car- 
ried higher, an infinitely holy and excellent Being 
will discern incomparably more evil im sin, and hate 
it more (and that with the most perfect reason and 
justice) than the holiest man on earth, or the most 
glorious angel in heaven. It is plain, God, by being 
the purest and most holy of all rational beings, is the 
fittest to judge of the evil of sin. 

Nothing is more reasonable than that all these 
considerations should, on the one hand, make us 
believe that sin deserves indeed what God threat- 
ens, because God is infinitely just and holy; and, 
on the other hand, if our hearts murmur against 
these threatenings, we should look upon that, not 
as the native result of sound reason, but of unrea- 
sonable corruption. We should believe, that if our 
sense of the evil of sin is not suitable to God’s 
threatenings against it, it is because our hearts are 
not yet free from the stain and infection of it. Let 
men talk what they please, when they are in an 
humour for speculation, yet there is no man, when 
his mind is under a lively impression of some atro- 
cious crime, that he has seen or heard of, but will 
be convinced of a high degree of evil demerit in 
sin. Alf men are sensible of this in high degrees 
of wickedness; the reason why it is otherwise in 
ordinary sins, is, because men have made these fa- 
miliar to themselves by custom. 

One of the most ingenious libertines, that I have 
read, objects against the doctrine of vindictive jus- 
tice in God, as if it could not be maintained, with- 
out clothing the Deity with human frailties and 
passions, anger, provocation, revenge, and the like ; 
of which, he says, we might be so well acquainted 
with our own nature, as to reflect that these are hu- 
man infirmities, and not Divine perfections. 

If this objection prove any thing, it proves by far 


ON PREJUDICES AGAINST THE GOSPEL. ~ 85 


too much ; if it has any force at all, it confutes expe- 

rience; for experience shows that sinners suffer a 

great many pains and troubles in this life, besides the 
pains of death. Almighty power could hinder these 

pains: infinite goodness would hinder them, if they 

were not merited by the sins of men, and agreeable to 

the justice of God. 

If God can, and does, inflict manifold pains for 
sin in this life, without any thing like human frail- 
ty, or passion, surely there is no reason why the same 
may not be done in as perfect a manner in the next 
world. 

It is the observation of the wisest of men, that 
because sentence is not speedily executed on an evil 
work, therefore men’s hearts. are hardened with 
false hopes of impunity. These are the flattering 
thoughts of sinners at ease. But the heavy and 
dismal disasters of life, the exquisite pains of sick- 
ness, give them generally a new light. While the 
minds of men are intoxicated with prosperity, they 
may make a shift to delude themselves with such 
false notions of God’s goodness, as may banish for 
a time all dread of ‘his justice. But surely arguing 
against experience, is the most extravagant arguing in 
the world. These speculations will not argue away 
all the public and private calamities, with which the 
world is overspread, and from which no age, no rank, 
or condition of men,is exempted. It is vain to object, 
that these troubles flow from natural causes ; justice 
can use natural causes in punishing sin. God is the 
author of nature, and ruler of the world. And surely 
it was not the way to extol his goodness, to say, that, 
though his creatures suffer various pains or troubles, 
yet they do not deserve it, or that it is not on the 
account of their sins. 

They that maintain vindictive justice, zealously as- 
sert (according to the scriptures) that there is nothing 
of passion, of anger, or revenge in it, in the proper 
sense, but on the contrary, that it is perfectly serene 
and exercised, so to speak, with infinite calmness.— 
The chief abettors of this doctrine (perhaps all of 

8 


86 M‘LAURIN’S ESSAY 


them) affirm, that in the matter of vindictive justice, 
God is to be considered not merely as a private 
person, or offended party, but as a publie person, 
or supreme magistrate, who himself alone is capa- 
ble of judging what are these measures in the pun- 
ishment of sin, that are absolutely best in order to 
the most perfect, and most excellent way of govern- 
ing the world. It is goodness as well as justice in 
a supreme magistrate, to make laws that are for his 
own honour, and the good of his subjects. It is 
goodness to give force to these laws, by a suitable 
sanction or penalty annexed to them ; and itisplain, the 
same goodness that requires such laws should be made, 
requires the authority of them should be maintained, 
which is done by putting them in execution. Every 
body knows that the honour of the magistrate, and 
the interest of society suffer by it, when excellent 
laws are neglected, and their authority destroyed. 
These and the like considerations satisfy men as to 
human government, that true justice, and true good- 
ness are so far from being inconsistent, that they are 
inseparable, and there is no reason why the same may 
not be acknowledged in the divine government. 

It is evident that none can be consistent with them- 
selves, in acknowledging that there is such a thing as 
a law of nature, without acknowledging at the same 
time, vindictive justice to punish the violations of it; a 
law without a penalty annexed to it, is not a law, but 
an advice: and a sanction or penalty that is inno way 
put in execution, is not a sanction, but a bugbear. All 
which, if duly considered, might satisfy men that 
God’s vindictive justice may be conceived, without 
any the least resemblance of human passions. 

But not to insist on this further; another conside- 
ration, that may be of use, on this subject, is, that 
whereas, men may pass by, and neglect a criminal, so 
as neither to do good nor ill to him, neither to reward 
nor punish him, neither to bestow favours, nor to in- 
flict deserved punishment on him; yet, with respect 
to God, it is otherwise. There is no medium between 
his heaping very great favours on a criminal, and 


ON PREJUDICES AGAINST THE GOSPEL. 87 


leaving him in very great misery, (unless he be sup- 
posed to annihilate him.) For, though God should 
inflict no positive punishment on a sinner, but only 
withdraw from him all the benefits and favours he 
has abused, and leave him to his own natural empti- 
ness, to outrageous desires, and a vehement thirst after 
happiness, without any kind of enjoyment to gratify 
that thirst in the least; that alone would cause such a 
direful eternal melancholy, as cannot well be con- 
ceived. Death separates a sinner from all the out- 
ward earthly benefits which he had from God; and 
an impenitent sinner, who can expect after death, new 
benefits and favours to abuse in the next life, as he 
did in this, must have very strange ideas of God, and 
of the end for which he created rational creatures. 

To this we may add, that sin and wickedness, by 
its very nature, incapacitates a man for the only true 
happiness of his soul, which consists in union with 
God, and enjoyment of him; and that is what cannot 
be had without conformity to him. 

Sin, therefore, in its very nature, is poison to the 
soul, tending to eternal death, separating it from God, 
who is its only life. This shows that the natural con- 
sequence of sin and ungodliness is itself a very dread- 
ful punishment: and whatever further penalty God 
threatens against sin, besides its own natural dismal 
consequences ; the justice of these threatenings, is ev- 
ident from the venomous nature of it ; because, the 
more hateful and pernicious any crime is in its own 
nature, and natural effects, the more severe is the pun- 
ishment it deserves. 

But what deserves most serious consideration is, the 
heinous injury sin does to God. Though none of the 
actions of his creatures, can either increase or impair 
his happiness (which is infinite, and consequently un- 
alterable) yet inferiors may honour or injure superiors, 
whom they can neither profit nor hurt. Every act of 

flisobedience to God’s law, is the height of injustice. 
Justice requires we give every one his own ; our souls 
and bodies are God’s; the faculties of the one, and 
the members of the other, should be employed in his 


88 M‘LAURIN’S ESSAY 


service. Sin robs him of his due, and turns, as it 
were, his workmanship, his own benefits, against 
himself. Every sin is an act of the blackest ingrati- 
tude to God, because he is our chief, yea, our only 
benefactor ; (other benefactors and means of good, be- 
ing but instruments in his hand.) Sin has outrageous 
boldness and presumption in it, because it is an af- 
fronting of God to his face, for he is every where pre- 
sent: sin affronts his power, by showing how regard- 
less the sinner is of his favour, how fearless of his 
displeasure : his all-sufficiency, when the sinner pre- 
fers the creature to the Creator, and seeks happiness 
rather in the stream, than in the fountain: his wisdom, 
when the sinner prefers his own vain imaginations to 
the dictates and directions of Him, whose under- 
standing is infinite. It would be easy to enumerate ~ 
several other divine perfections, which sin affronts, 
Men usually measure the heinousness of an injury or 
affront, by the dignity of the party offended. In this 
is founded that ordinary and obvious reasoning, that 
because the party offended by sin is infinite, an injury 
against him in a manner infinitely surpasses other 
injuries. 

If, together with the destructive nature of sin in it- 
self, the dignity of the party offended and injured by 
it, and the vast complication of affronts against him 
involved in it, we consider, in the next place, the vast 
- extent, the purity and endless duration of the divine 
government, it may further enliven our impressions 
of the evil of sin, and the justice of the threatenings 
against it. Itis not needful to insist much in proving 
that the purer any government is, the more will sin 
be discouraged, the severer will the penalty against it 
be ; and it is certain that God’s government excels in 
purity all other governments whatsoever. 

It is no less evident, that the greater the extent and 
duration of a government is, it is of so much the greater 
importance that order be preserved, and rebellion, diso-_ 
bedience, and disorder be suppressed ; because, in such 
a case, the contagion of vice, if it prevail, (and sin is 
found by experience to be naturally infectious, and 


ON PREJUDICES AGAINST THE GOSPEL. 89 


spreading when unsuppressed and unpunished,) is of 
more extensive and durable influence: the more rea- 
son there is therefore for discouraging it: and motives 
of reward and punishment, are very proper means for 
that end, and suitable to the nature of rational agents. 
Besides, the larger a government or dominion is, the 
greater is the danger by impunity of vice, and the less 
considerable is the loss, by the strictest punishment of 
it. If we should suppose the bulk of a small city in- 
volved in rebellion, or some other capitai crime, the 
particular governors of that place might be backward 
to punish the criminals, for fear of emptying their 
little dominion of inhabitants, and they cannot cre- 
ate new ones in their room; but if that city be con- 
sidered as a part of a vast empire, in comparison 
of which that city is as nothing; it is easy to con- 
ceive that it might be for the honour and interest of 
the whole empire, to put the laws in strict execution 
against that guilty corner, if no other salvo could be 
found to maintain the honour of the government, and 
the force and authority of the laws. It is easy to make 
an application of this to the divine government. God’s 
kingdom is over all, and his dominion is from ever- 
lasting to everlasting. 

Some make an objection against the everlasting 
punishment of sin in the next life, from the shortness 
of the time in which it is committed in this. But 
surely when other objections against that doctrine are 
refuted, this will appear to have but very little weight. 
—In other cases, men never think it reasonable to 
measure the demerit of any sin, by the length of the 
time in which it is committed. Besides, this objec- 
tion would have the same force, though our state 
of trial were a thousand times longer than it is. The 
longest time that can be imagined, would still be 
nothing to eternity. Those who imagine men would 
have an easier way to heaven, if they had a longer life 
on earth, should see how that can be reconciled with 
experience, particularly with the history of the ante- 
diluvian world. 

In effect, if we consider this matter impartially, the 


90 M‘LAURIN’S ESSAY 


shortness of our state of trial, as it gives many great 
advantages to religion, so it rather aggravates than 
extenuates the evil demerit of sin. If men were to 
live some hundreds of years in this world, it is plain 
they would have a much stronger temptation, to look 
on so long a tract of a spiritual warfare, of a life of 
faith, as burdensome and tedious: the length of that 
race (as a course of obedience is called in scripture) 
might dispirit and discourage them; the length of life 
would make the fatigue of duty, and the pleasure of 
sin appear of greater importance : besides the reward 
being at so vast a distance, might contribute very 
much to render their impressions of it faint and 
languid. I can scarch consider a holy soul in such 
a state of trial, but as one oppressed with melan- 
choly, to think that he behoved to be for so great 
a part of eternity (so to speak) out of heaven; that 
he behoved to languish so many centuries, in absence 
from the object of his chief affections, and most vehe- 
ment desires. 

On the other hand, according to the present state 
of things, the encouragements to duty are far stronger, 
and the allurements to sin, far more insignificant. As 
to the eternal reward of grace, its distance is so short 
and uncertain, that if men were not infatuated, it is a 
wonder that it is not constantly observant to their 
minds, and that its glorious brightness does not dazzle 
their eyes. A good man is never sure that heaven is 
at an hour’s distance from him. Then the pleasures 
of sin, and troubles of duty, are so fleeting and short- 
lived, and they are scarce felt, when they are presently 
vanished. It looks like a wilful contempt of happi- 
ness, for one not to make the utmost efforts towards a 
life of faith and holiness, when one is under so strong 
obligations, has so vast encouragements, and but such 
insignificant hinderances; when the assistance offered 
is so powerful, the present pleasure so great, the la- 
bour so short, so little, the reward so near, so certain, 
so glorious, so lasting, yea everlasting. It looks like 
a choosing of misery, when one takes the course that 
leads to it, though he is sure eternity is not far off at 


ON PREJUDICES AGAINST THE GOSPEL. 91 


the furthest he can possibly expect; when he knows 
not, but the next moment may land him on that un- 
known shore, and plunge him in an abyss of wretch- 
edness, when he runs that risk for pleasures, which 
he is not sure whether he shall ever attain to, and 
which he is sure will vanish away like shadows. It 
were easy to multiply arguments, to show that the 
shortness of life, instead of extenuating the demerit 
of sin, is a very high aggravation of it. And in 
effect, that man must have a very extravagant way 
of thinking, who imagines, that though it be diffi- 
cult to serve God, and watch against sin for a few 
scores of years, yet that it would be easy to do so for 
many thousands. 

If. Another prejudice some entertain against the 
gospel is, that they think it strange, that repentance 
and amendment should not be sufficient, in order to 
pardon, without any sacrifice or propitiation. But 
surely it is unreasonable, to think this strange in the 
divine government, when in human governments it is 
so very ordinary. Even among men, a criminal’s re- 
pentance does not absolve him from the penalty of the 
law. Though the criminal action itself be short and 
transient, yet the guilt or obligation to punishment con- 
tracted by it, is permanent and durable, and survives 
not only the criminal action, but ofttimes even the evil 
disposition whence it flowed : thus we see a murderer 
_for instance, is ofttimes punished with death, though 
he should be so penitent as to make a voluntary con- 
fession of his crime himself, and profess the utmost de- 
testation of it. 

The more we consider the ends of punishment, 
even among men, the more we may be satisfied, 
that repentance alone is not sufficient to obtain them. 
If repentance alone were made sufficient, in order 
to impunity, this would be in effect granting a lib- 
erty for all-manner of transgression, upon condition 
the criminals would sometimes forbear and amend ; 
which would so manifestly unhinge government, and 
the authority of laws, that such a condition of abso- 


92 M‘LAURIN’S ESSAY 


lution from guilt was never heard of in | 
the world. . 

If a man pretend, that such a condition of 3 absolu 
tion from guilt, is sufficient in the divine 
ment, it would seem he behoved first to know all 
the reasons and ends, that infinite justice and wis- 
dom can possibly have for the punishment of sin ; and 
then, that all these ends may be as well obtained, 
merely by repentance, without a propitiation: and 
surely that is too hard a task for any human or finite 
understanding. 

Though repentance be not supposed sufficient for 
absolution from guilt, that does not hinder it from be- 
ing very useful, both in human and divine govern- 
ment, especially in the latter. For although repent- 
ance do not merit pardon of sin, yet it makes a man’s 
sins fewer, and consequently the punishment deserved 
by him, less than if he had continued impenitent, 
heaping guilt upon guilt; and, as Paul expresses it, 
treasuring up wrath ag cauinst the day of wrath. 
In perfect justice, there is an exact proportion ob- 
served between the sins committed, and the penalty 
incurred : repentance, therefore, prevents the increase 
of guilt, though it cannot expiate what is already 
contracted. And surely if we consider repentance 
truly, the justest notion we can have of its proper ef 
fect, is, that by this means, a man’s guilt is less than 
it would have been otherwise, though it is not expi- 
ated by it. 

III. The principal thing in the doctrine of the gos- 
pel, which its adversaries endeavour to undermine and 
expose is that substitution and imputation so plainly 
taught in it, which they pretend to be unreasonable, 
if not unintelligible: that is, the substitution of the 
Redeemer in the room of sinners, and the imputation 
of his merits to them. 

But surely it is a very intelligible thing, that all the 
ends of justice, and designs of punishment, whatever 
they be, are as well obtained by the sufferings of the 
Redeemer, as if the guilty had suffered themselves. 
—No man can prove the contrary, without a perfect 


ON PREJUDICES AGAINST THE GOSPEL. 93 


gaa of all the reasons and ends of punishment, 
wat infinite wisdom can have in view, which it 
would be very extravagant arrogance in any man to 
pretend to. 

It is a very intelligible thing, that the propitiation 
appointed by God, declares his righteousness in the 
remission of sin, which, without that propitiation, 
would have been declared in the punishment of it. 
It is plain, that by this means, the honour of divine 
justice is more brightly displayed, the authority and 
dignity of the law better secured, the evil and danger 
of sin better manifested, than if no punishment at all 
were inflicted, either on the criminals themselves, or 
on one substitute in their room. No injury is done to 
the substitute, since it is his own inclination and 
choice, rather to suffer for the guilty, than that they 
should be destroyed. No liberty is given to despise 
the law, since none are justified by the Redeemer, 
but such as are also sanctified by him; since none 
have an interest in his sufferings, but such as are 
made sincerely to submit to his precepts, and joined 
to him by such an union, as separates them fronr their 
sins. 

If such instances of substitution in criminal cases, 
be rare in human government, yet they are not en- 
tirely wanting: and the famous story of the lawgiver, 
who having made a law, that adultery should be 
punished with the loss of both eyes, when his own 
son became obnoxious to that law, caused to be 
pulled out only one of his son’s eyes, and another 
of his own: though this is not perfectly parallel to 
the case in view, yet it has a great deal in it, to illus- 
trate it. 

It is well worth the observing also, what wonderful 
care Providence took to make the notion of substitu- 
tion and a sacrifice familiar to all the world, before 
the Redeemer came to it; chiefly indeed to the Jews, 
(the only people in the world, that had just sentiments 
of God, and his perfections, in those times ;) but in 
some measure also to the rest of mankind: it is ob- 
served that generally they applied to whatever invisi- 


94 M‘SLAURIN’S ESSAY 


ble power they adored, as if they acknowledged them- 
selves guilty creatures, and that some atonement was 
requisite on that account. Expiatory sacrifices were a 
considerable part of their religion; and it is scarce to 
be comprehended, how such a way of adoring a deity 
should have entered into their heads, unless it be sup- 
posed to have been handed down to them from Adam 
and Noah, though they corrupted it, as to the m@nner, 
and forgot the true original, and true use and end of it. 
However, by this, probably, as well as other means, 
it fell out, that though false philosophy and sophistry 
can find artifices both to make the grossest absurdities 
seem plausible, and the most reasonable things seem 
absurd, yet, to the sober vulgar, whose sense was 
not adulterated and perverted by sophistry, and who 
were well disposed, by a sense of their guilt, the no- 
tion of a sacrifice and atonement, seemed a very in- 
telligible and reasonable thing, and does so still : while 
others industriously stupefy themselves, and acquire 
such an ignorance of their guilt, that they do not see 
their need of the atonement, and therefore deny the 
reality of it. ‘ 

There are some who pretend, that whatever be 
said of Christ’s death and sufferings, yet that the im- 
putation of his active righteousness or obedience, is 
shocking to human reason, and cannot easily be made 
intelligible. 

But surely there is scarce any thing more ordinary, 
even among men, than that persons, who perhaps 
have no merit themselves, receive a great deal of 
kindness for the sake of others, which they.could never 
expect for their own; that is, for the sake of others, 
who are persons of merit, (I mean meriting at the 
hands of men,) and in whom these unworthy persons 
are nearly interested and concerned. Some illustrate 
this very well, I think, by the story of the two famous 
brothers in Greece, Amyntas and Auschylus. One of 
them was a hero, who had lost his hand in the ser- 
vice of his country; the other, a criminal, who was 
arraigned before the court of justice, for some capital 
erime against it. The hero spoke’ nothing for his 


ON PREJUDICES AGAINST THE GOSPEL. 95 


brother, but only lifted up his arm, wanting the hand, 
which had been lost in his country’s defence ; and that 
silent eloquence pleaded so effectually, that the crimi- 
nal was preserved by the merits of the hero, to whom 
he was so nearly related. 

Nothing is thought more reasonable among men, 
than that a hero, or one who has merited eminently 
at the,hands of a society, or any particular members 
of it, should be rewarded, not only in his own per- 
son, but also in the persons of others related and 
united to him, and nearly concerned in him; and in 
such cases, the reward is looked upon as given to the 
hero himself. Nothing more usual than that a child, 
spouse, servant, or friend, meet with a great deal of 
kindness, for the sake of a father, husband, master, or 
other friend. 

To accommodate these instances to the present case, 
it is useful to observe how much the scripture insists 
on the intimate union between the Redeemer and re- 
deemed sinners. It is a great pity that many persons, 
otherwise ingenious, and who made deep inquiries 
into other dark and intricate subjects, should not think 
it worth while to be at pains to consider this union, 
which surely upon inquiry would be found to be the 
greatest dignity of our nature, and the highest promo- 
tion a sinner can be ambitious of. There is, perhaps, 
nothing in the world more proper to remove men’s 
prejudices against the imputation of the Saviour’s 
merits to believing penitent sinners, than the conside- 
ration of this union between them: and though it be 
mysterious (as Paul calls it expressly a mystery, and 
it is usually called a mystical union) yet that is no 
more an objection against the union betwixt Christ 
and believers, than against the union betwixt the soul 
and the body; in both cases, the effects of the union 
are manifest, the nature and manner of it is mysteri- 
ous. The scripture represents it more intimate than 
any union in nature among creatures: though the 
chief instances of union and near conjunction among 
creatures and natural objects are made use of as 
images to illustrate it: as when the Saviour is called 


96 M‘LAURIN’S ESSAY 


the head, the vine, the husband, the foundation, &c., 
and believers the members, branches, the spouse, su- 
perstructure, &c. But the image most insisted on in 
scripture, and which seems best to illustrate it is that 
vital union that is between the head and the mem- 
bers of one and the same living body, where that one 
spirit which is conceived to be in the head, is at the 
time present, in a manner, in a great variety of mem- 
bers, animating them all with natural life,and govern- 
ing their several motions. So the scripture says ex- 
pressly, “that if any man have not the spirit of Christ, 
he is none of his; that he who is joined to the Lord, 
is one spirit; that all believers are baptized by one 
Spirit into one body.”? From which it appears how 
truly and properly believers are represented as mak- 
ing up one body, of which Christ is the head, because 
his spirit dwells in them all, as a principle of spiritual 
life. 

This, therefore, if duly considered, makes it less 
strange, that his righteousness should be imputed to 
them, and that they should receive all manner of ben- 
efits for his sake. It might indeed seem strange, if the 
merits of one should be imputed to another, who is 
entirely a stranger, and no way united or interested in 
him ; but seeing, in the present case, the union of the 
two is so near, that they are said to be one, why 
should it seem so strange, that the merits of the head 
should be imputed to the members ? 

Concerning Christ’s active righteousness, it may 
be further observed, that Christ’s actions may be 
looked upon as the actions of his divine, as well as 
human nature; whereas his sufferings are only the 
sufferings of his human nature ; so that it is full as 
easy to conceive infinite merit of the former, as in the 
latter. 

Besides, it may be useful to observe, that it is far 
more ordinary to see one receiving favours for the 
good actions, than for the sufferings of another. These 
and other considerations, might, perhaps, be useful to 
some, who think it easier to conceive the imputation 
of Christ’s sufferings, than of his active righteousness. 


ON PREJUDICES AGAINST THE GOSPEL. 97 


In effect, a sinner has little concern to argue against 
any of them : and if the question is proposed, whether 
Christ’s righteousness, and incomparably excellent ac- 
tions, had any merit in them to deserve blessings to 
his people (as his sufferings had merit to save from 
misery) it is difficult to imagine how any Christian can 
answer in the negative. 

The direct effect of Christ’s sacrifice is the expiation 
of sin: but it is not only pardon of sin, but all blessings 
in general that we are commanded to ask in his name, 
that is, for his sake ; and if we are commanded to ask 
them for his sake, it supposes that it is for his sake 
they are given, and by his merit they are purchased, 
which is.a further confirmation of the imputation of 
Christ’s active, as well as passive righteousness. 

If it be objected, that Christ was under an obliga- 
tion to give perfect obedience to the law for himself, 
and that it is strange, that what he behoved to do for 
himself, should be imputed to others: it is easy to 
answer, that even among men, acts of obedience to 
lawful authority, are meritorious at the hands of men; 
and men merit rewards to themselves and others by 
excellent actions, which, notwithstanding, are actions 
which they ought to have done, and were obliged to 
do. Again, this objection might, perhaps, be made 
against the merit of his sufferings as well as his actions, 
since his giving himself to death, was an act of obedi- 
ence to God. Besides, we should consider that the 
Son of God’s being made flesh, and his dwelling among 
us, were not things that he was obliged to in that man- 
ner that mere creatures are obliged, to avoid sin, and 
obey the law: that glorious person’s assuming our 
nature, and living among us for such a space of time, 
a life full of the most perfect and excellent actions, 
though in a mean condition ; these were not things that 
he was obliged to; but voluntary actions of infinite 
condescension. Further, though the Redeemer’s inno- 
cence was necessary to make his sacrifice acceptable ; 
yet no man can prove but it was possible that blessed 
sacrifice might have been offered without his glorify- 
ing the Creator, magnifying the law, and adorning the 

9 


98 M‘LAURIN’S ESSAY 


creation, by living a life of so many years among crea- 
tures on earth in such a way and manner. 

IV. Another branch of the doctrine of the gospel, 
which many are prejudiced against, is, the doctrine of 
divine grace, as requisite to renew and purify our na- 
ture. Many treat this doctrine as a chimera; and, 
which is not easy to account for, it meets with that 
treatment from some persons who profess some kind 
of religion. 

In the mean time; nothing is more plain than that 
denying the reality of grace is an undermining all true 
devotion. It destroys the use of prayer; for if there 
be no divine operation on the soul, to make men truly 
good and virtuous, what is it but a mocking of God, to 
apply to him for that end? Now this is contrary to 
the universal sense of mankind. Not only Jews and 
Christians, but Mahometans and Pagans themselves 
acknowledge that prayer and thanksgiving is a prin- 
cipal part of the service due by creatures to the Crea- 
tor; that one of the chief things they should pray for 
is, good and virtuous inclinations, and a pure disposi- 
tion of mind; that they who have attained to these 
excellent things, should thank God for them, that is, 
acknowledge him as the source of them; whereas he 
who denies divine grace, in order to be consistent with 
himself, must maintain that a man must neither peti- 
tion God to make him good and virtuous, nor thank 
him for his being so; that he should neither seek his 
assistance in order to perform duty, or in order to avoid 
sin. 

It is objected against this doctrine, that it interferes 
with the liberty of man’s will, that a man is not free 
in doing good, or avoiding evil, if he be thus influenced 
to it by any external cause. But surely our fellow 
creatures are external causes, as well as the Creator. 
Men are free in doing good, though influenced by other 
men; why should the case alter about the more pow- 
erful influence of God? Besides, without any preju- 
dice to free will, men are (almost continually) passive 
in receiving impressions of bodily objects; why may 
it not be the same as to impressions of spiritual ob- 


ON PREJUDICES AGAINST THE GOSPEL. 99 


jects? Though men are passive in receiving impres- 
sions of visible things, yet they are free in their incli- 
nation to, or aversion from them, and in pursuing or 
avoiding them, and in all their actions relating to them. 
It is easy to apply this to spiritual impressions. Both 
flow from one cause: the Author of grace, and the 
Author of nature is one and the same. It is from God 
that men receive invisible light and bodily strength ; it 
is he that continues as well as gives them; men are 
passive in receiving both, yet free and active in making 
use of both; there is no reason why spiritual light and 
spiritual strength may not be conceived as derived from 
God, and consistent with the liberty of man in the 
same manner. 

There is a necessity for acknowledging a divine in- 
fluence in giving and continuing the common exercise 
of reason and soundness of mind; without that favour- 
able influence, reason could not subsist. A few grains 
of matter misplaced in the brain, are sufficient to make 
the greatest wisdom on earth sicken into raving and 
distraction. If liberty is not hindered by that influence 
that preserves the exercise of reason in general, why 
should it be thought to be hindered by that stronger 
influence that inclines and enables to the due exercise 
of reason about things invisible and eternal. To judge 
truly of the matter, it is certain the liberty of man is 
not hindered by the grace of God, but enlarged and 
perfected by it. 

Sometimes the doctrine of grace is charged with en- 
thusiasm by persons, who, it would seem, do not 
know what enthusiasm is. It is indeed enthusiasm to 
pretend to grace for revelation of new doctrines: the 
grace offered in the gospel is only in order-to a right 
impression and improvement of the doctrines already 
revealed in the scriptures. A man may be charged 
with enthusiasm when he pretends to be actuated by 
divine grace, while he is really destitute of it. But to 
argue against the reality of grace, because there are 
some counterfeits of it, (as there are of almost all good 
things,) is a way of reasoning, which’no man will di- 
rectly avow, and all ridicule founded on it (as there is 


100 ‘M‘LAURIN’S ESSAY 


a great deal that has no other foundation) should be 
looked on as weakness and extravagance. 

It is no less unreasonable to charge this doctrine 
with favouring sloth and indolence: as if it encouraged 
men to neglect activity in duty, because they are pas- 
sive in receiving grace. The gospel teaches men to be 
active in seeking grace, and in using it. And it is 
plain that such powerful assistance is the greatest en- 
couragement in the world to diligence and application. 
He that would effectually disprove the necessity of 
grace, must prove one of these two things, either that 
the ends for which grace is offered, are useless; or that 
these ends may be obtained without grace. He that 
considers these two things, will hardly undertake to 
prove either of them. A man must have a very odd 
way of thinking, that imagines the ends for which 
grace is offered are useless. How will a man pretend 
to prove, that it is no way requisite to the perfection 
and happiness of our souls, to be far more deeply af- 
fected with the eternal objects of faith, than with the 
short lived objects of sense: to have the heart more 
enamouredwith the infinitely amiable excellency of the 
Creator, than with any faint shadows to be found in 
the creatures: to have the affections more strongly 
bent on the enjoyment of the all sufficient source of 
good, that boundless ocean of blessedness and perfec- 
tion, than on the enjoyment of empty fleeting vanities? 
not to insist on the other various ingredients of solid 
devotion, and of holiness, and integrity of heart and 
life. To disprove the use and necessity of these things, 
a man must prove that God is not the chief happiness 
of our souls; or that the enjoyment of God does not 
require the love of God, or his image, and conformity 
to him; or that holiness is not his image. Ass to the 
necessity of grace in order to holiness, let us but com- 
pare the disposition of mind just now mentioned, with 
the temper of those that despise grace. The one is just 
the reverse of the other. It is true, that they may 
know spiritual objects, they may hear, and read, and 
speak a great deal of them; for example, of God’s in- 
finite perfections: but then it is in such a manner, that 


ON PREJUDICES AGAINST THE GOSPEL. 101 
their hearts are less affected with them ofttimes, than 
with the most insignificant trifles: they themselves 
must confess it ought to be otherwise, and that their 
minds ought to be more deeply penetrated, and more 
strongly affected with these incomparable objects, than 
with any thing else in the world: and in effect, one 
would think it should be sufficient to convince men of 
the necessity of grace, to compare what they must ac- 
knowledge they ought to be, with what they are: to 
compare that cold, jejune, lifeless frame, with which 
generally men think of the most excellent, and most 
important objects, with that vivacity of soul, that 
ardour of love, vehemence of desire, and those trans- 
ports of joy, with which it is reasonable such medita- 
tions should be accompanied. 

On the other hand experience shows, that these per- 
sons who have been reformed from a life of scandalous 
immorality, or of stupid carelessness about eternity, to 
a life of strict integrity and serious devotion, are per- 
sons, whose constant practice it has been, since that 
happy change, to apply by prayer for divine grace: 
this may be said to be evident from experience, if mu- 
tual faith and trust be allowed among men, and the 
testimony of multitudes of the best in the world be 
reckoned an argument of any weight. Never any yet 
refuted them by contrary experiences. A devout man, 
praying only for happiness, without praying for holi- 
ness, is a character yet unheard of. 

There have been many persons, who while they ne- 
glected the doctrine of grace, have spoken and written 
excellent things about virtue. There are such pretended 
reformers of mankind, perhaps, in all ages.—The vir- 
tues they recommend, are, many of them at least, the 
same with the duties the gospel enjoins: so that these 
persons extol God’s precepts, without acknowledging 
his grace, as if they could attain to his image, without 
his assistance. And indeed many of them speak a 
thousand excellent things. But speaking and practic- 
ing are two different things. Their practice is the re- 
verse of their own precepts. Their conduct shows that 
their morality consists chiefly in fruitless speculations, 

9 * 


102 'M‘LAURIN’S ESSAY 


and that their schemes are contrived and made use of 
for amusement, more than any thing else. 

They may have the same effect with many other 
arts and sciences, to gratify men’s curiosity, and per- 
haps their vanity. But the art.of making men truly 
virtuous and happy by their own skill and strength, is 
not yet invented. The result of all efforts that way, 
is exposing the weakness and vanity of the under- 
takers, and the confirmation of the truth of the gospel, 
and the necessity of the grace offered in it. The more 
we consider the success of such reformers, the more 
Wwe may be convinced that their systems are fitter for 
tickling the ear, than mending the heart. Human 
corruption proves always too hard for human elo- 
quence: it is ever found to have strong enough footing 
in the heart, to stand it out against all the golden say- 
ings of the tongue. No doubt it is good to use all kind 
of helps against corruption, and to neglect no assist- 
ance against so dangerous an enemy. But to think 
these natural helps sufficient, without the assistance of 
grace, to pretend to bear down sin and vice, merely by 
eloquence and philosophy, to jest it away merely by 
witty satire and lampoon, to convert men by elegant 
phrases and delicate turns of the thought, is such a 
chimerical project, and which has so constantly failed 
in the experiment, that it is a wonder any body should 
seriously think it practicable. History showeth the 
weak and contemptible efficacy of the sublimest philo- 
sophy of the heathens, when it encountered with in- 
veterate corruptions, or violent temptations; how 
many of them that spake of virtue like angels, yet 
lived in a manner like brutes. Whereas, in all ages, 
poor Christian plebeians, unpolished by learning, but 
earnest in prayer, and depending upon grace, have, in 
comparison of these others, lived rather like angels than 
men; and shown such an invincible steadfastness in 
the practice of virtue, as shameth all the philosophy in 
the world. Many of these ancient philosophers, who 
reasoned admirably in favour of virtue, and particu- 
larly of truth, honesty, and sincerity, are believed to 
have maintained one eternal Deity in private, and yet 


ON PREJUDICES AGAINST THE GOSPEL. 103 


most disingenuously complied with the abominable 
idolatry of the multitude in public: while those who 
depended on the grace of Jesus Christ, showed an in- 
tegrity in their zeal for the one true God, which death 
and tortures could not overcome. They forced their 
way through all the cruelties that malice could inflict, 
till they spread the knowledge of the true God, and his 
laws, through the known world: whereas, for all the 
speculations of the philosophers, the world might have 
been lying as it was, to this day. 

V. Having insisted so much on the doctrine of di- 
vine grace in general, it is not requisite to insist long 
on the way the gospel teacheth it is communicated to 
us, and should be sought after by us, that is, out of the 
fullness that is in the Son of God, by the application 
of his Spirit. This paper is not designed for consider- 
ing objections against the Trinity, but against the doc- 
trine of the gospel, about the way to pardon of sin, 
and grace to perform duty. In the mean time, sup- 
posing the doctrine of the blessed Trinity, there are 
several considerations, that might be of use to them, 
who wonder why it should not be sufficient in general 
to seek grace from God, without asking his Spirit, out 
of the fullness that isin the Mediator. 

And here it may be useful to consider first, the 
beautiful harmony that may be found, between the 
several parts of the doctrine of the scriptures, about 
these adorable divine Persons. If they are represented 
co-operating in the work of redemption, they are re- 
presented so likewise, in the other divine works of 
creation and providence; and as there are different 
operations more immediately ascribed to each of them, 
so what is ascribed to the Spirit, in the work of our 
salvation, has a beautiful resemblance to the part at- 
tributed to him, in the other divine works. In effect, 
it is very observable, that the Holy Ghost is repre- 
sented as more immediately concerned, in completing 
the divine works. It seems to be his particular office, 
to stamp the lovely image of the Creator on the crea- 
tures, according to their several capacities, whether 
visible or invisible, adorning the former with all that 


304 M‘LAURIN’S ESSAY 


beauty, light, order and perfection they are capable of; 
and adorning the latter, with the beauty of holiness, 
producing that light, order, and regular disposition, in 
which the perfection of created spirits consisteth. His 
operation, on visible as well as invisible creatures, is 
(according to a way of speaking of some of the ancients) 
a work of sanctification. At the beginning of the Bible 
we are told, after the mass of the world was produced, 
the earth was void, and without form, and darkness 
was upon the face of the deep; and the first account 
we have of bringing all things to order, is the Spirit’s 
moving on the face of the deep. His operations to this 
day, are a continuation of his ancient work, a bring- 
ing light out of darkness, and order out of confusion; 
bringing the new creation, as he did the old, to order 
and perfection gradually, through several days’ works, 
till at last, all terminate in an everlasting sabbath. In 
Psalm civ. it is said, that God sends forth his Spirit, to 
restore the decayed face of nature, and to revive it 
with fresh lustre and beauty, which is a very proper 
work for him who is the Comforter: he is represented 
also, as the immediate cause of all spiritual impres- 
sions, ordinary and extraordinary, of prophetical in- 
spiration, gifts or miracles, and languages, as well as 
the ordinary graces, necéssary to all sorts of persons. 
It is observable, that though the Son of God, while on 
earth, gave many excellent instructions to his disciples 
himself, their gifts and graces were never completed, 
till he sent them his Spirit, as he promised. His name, 
the Holy Spirit, and other names given him, have a 
manifest suitableness to his office; and the several 
parts of the doctrine of the scriptures concerning him, 
both in the Old Testament, and the New, have such 
an uniformity and harmony in them, as well deserveth 
our special observation ; and, if duly considered, helps 
to illustrate the subject in hand. 

Since it is so, that it is by the Holy Ghost always, 
that-God sanctifieth his creatures; surely nothing is 
more just than a devout acknowledgment of this in 
divine worship, in prayers, and praises for grace, by 
asking of God his Spirit, and blessing him for such an 


ON PREJUDICES AGAINST THE GOSPEL. 105 


inestimable gift. It is a most reasonable acknowledg- 
ment, because it isan acknowledgment of the truth, of a 
very important truth. It is a part of devotion and godli- 
ness, because he is not acreature, (asappears plainly from 
scripture,) but a person in the Godhead. And in effect, 
(not to insist on all the proofs of his divinity) one 
would think it were easy to see, that the omnipresence, 
and vast sufficiency of power, necessarily supposed in 
the Spirit’s operations, are absolutely incompatible 
with the finite nature of a creature: considering that 
the highest creature must be at an infinite distance 
below the Creator; and withal, that the efficacy of 
grace in the soul, (which is of a far more noble nature 
than the visible world) is one of the most glorious 
Operations, in which Omnipotence exerteth itself. 

It is observable, that God in all his works, taketh 
pleasure to use a subordination of various means and 
instruments, though he could produce them immedi- 
ately by himself, without such means; yet God does 
not make it a part of worship and devotion, to ac- 
knowledge the efficacy of created instruments, (such 
as, for instance, the ministry of angels,) but only the 
efficacy of the Holy Ghost sent by himself and his 
Son: and this is made so requisite, that in the solemn 
rite, by which members are received into the church, 
they must be baptized in his name; which surely, if 
considered aright, showeth of how great importance it 
is in worship and devotion, and what strong ties bap- 
tized persons are under, to acknowledge carefully the 
efficacy of the adorable Spirit, in the work of their 
salvation. 

VI. They that object against the necessity of apply- 
ing for grace in such a manner, as explicitly to 
acknowledge the efficacy of the Holy Ghost, will 
probably be much more against the other thing 
mentioned before; that is, that we should seek the 
grace of the Spirit, out of the fullness that is in the Re- 
deemer.—They will look upon this as a strange mul- 
tiplying of our views in devotion, without any neces- 
sity, or use. 

But upon a little consideration, supposing once the 


106 " MSLAURIN’S ESSAY 


doctrine of the Trinity, (which is better not to enter 
upon here, than to treat it superficially,) and suppos- 
ing the doctrine of Christ’s sacrifice and merits, which 
was vindicated before, it is easy to show that the doc- 
trine, just now mentioned, is the most reasonable in 
the world. 

For what more just, than that a person of merit, 
who has deserved blessings for others, who are un- 
worthy of them, should have his purchase put into his 
own hands, to dispense it to his favourites? The 
scripture showeth, that the graces of the Spirit are the 
fruits of Christ’s merits: and on that, and perhaps 
several other accounts, the Holy Ghost, when he is 
said to be given to sinners, is called the Spirit of 
Christ ; and we are expressly told, Ae shall receive 
mine, and shall show it unto you, that is (as the 
really signifies there) shall give it unto you: it is e 
dent therefore, that, being the purchaser of all grace, 
and having the disposal of it, he should be acknow- 
ledged as the source of it, 

It may not be improper to reflect here on the obser: 
vation made before about God’s ordinary way of 
working by a subordination of various means. rae 

This is evident in nothing more than in his way of 
bestowing many of his favours on us. Th he 
could bestow them immediately himself, yet he makes 
even men in many cases instruments of good to one 
another. Infinite wisdom may have many good Trea- 
sons for such a way of acting, unknown to us: one 
remarkable good effect of it we know is this, that it is 
an excellent foundation and cement of love and 
friendship among mankind : (and what is there among 
men more precious or amiable than that is?) Now 
supposing there were no other reason or necessity for 
it, yet what more just than that he who showed such 
incomparable friendship for sinners, as to give himself 
a sacrifice for their sins, should have the dispensing 
of grace for them, for performance of duty, and be en- 
trusted with the whole management of their souls, 
which surely cannot be in more friendly hands? His 
receiving gifts for men (as the scripture expresseth it) 


ON PREJUDICES AGAINST THE GOSPEL. 107 


and having all fullness and treasures of wisdom to ~ 
communicate to them by his Spirit, serveth as an ad- 
ditional means of cementing that incomparable friend- 
ship betwixt him and them: surely to compare the 
two contrary suppositions that may be made about 
this point, that which the gospel teacheth is far more 
reasonable than to think that Christ, after having died 
for his people, never mindeth them more, and never 
doth any more for them. 

To be perpetually employed in giving spiritual 
light, life, and strength, and joy to his people, we 
may easily conceive is an office very agreeable to 
his kind and bountiful nature. When he received 
gifts for them, and all power was given him as our 
Mediator ; he received the portion and spoil Isaiah 
| ae eaks of, which was due to him for vanquishing 

ll and death. When he giveth these gifts, and seeth 
them flourish in the souls of redeemed sinners, he 
sees the travail of his soul, and is satisfied. And 
they must have very little faith or gratitude, who do 
¢ Bot think spiritual blessings have the better relish 
for coming to sinners from such a kindly source, and 
through such friendly hands: certainly every man 
that sincerely believes in Christ, findeth additional 
consolation in spiritual blessings, by reflecting on the 
way they are derived to him, that they carry along 
with them the favour of his merits, and the relish 
of his friendship. In other cases, it is evident, that, 
besides the intrinsic value of a benefit, the pleasure of 
it is enhanced, if it come from the hands of a friend, 
of one to whom we are under strong obligations of 
love and gratitude otherways: and surely it ought to 
be so in this case, above all others. 

Besides, this way of seeking and receiving grace 
has a powerful influence on humility and gratitude, 
than which there are not two ornaments more be- 
coming a sinful redeemed creature : for by this means, 
the way of seeking grace doth naturally remind us 
of our sins, and also of God’s-mercy, by fixing our 
view on that great sacrifice, which gives the liveli- 
est impression of both these great objects. And surely 


108 M‘LAURIN’S ESSAY 


to take frequent clear views of these two objects, 
our guilt that needed such a sacrifice, and God’s 
infinite love that provided it, is the way to pro- 
mote that humility and gratitude, which have such 
a necessary connexion with repentance, faith in 
Christ, and the love of God, and all other graces 
whatsoever. 

VII. But a chief thing that illustrates this way of 
deriving grace, is that union between the Redeemer 
and his people, which the apostle calls a mystery. 
It was observed before, that the scripture represent- 
eth all believers as making up one body intimately 
united together, of which Christ is’ the head, ani- 
mating the whole body by his Spirit, as a principle 
of new life. The scriptures insist very largely and 
frequently on this union: that is an evidence of the 
great importance of this doctrine. The most serious — 
abettors of the gospel lay a great stress upon it. In 
the mean time, some that profess the gospel, seem 
to look upon it as little better than mere cant and 
enthusiasm. It may not therefore be improper to 
add here some other considerations, besides what was 
formerly observed, in order to remove those prejudices 
that hinder men’s esteem of it. 

Men undervalue it probably for one of these two 
reasons, either that they disbelieve the reality of 
these things in which that wnion is said to consist ; 
or else that, supposing the reality of these things, 
they do not think them sufficient to make up such 
an intimate union, an union of such importance and 
excellency, as it is represented, an union worthy to 
employ our thoughts and affections so much. As to 
the reality of these things in which it is said to con- 
sist, that is, that as believers dwell in Christ by faith, 
so he dwells in them by his Spirit, which is the 
one principle of spiritual life in them all, there have 
been several things advanced for the vindication of 
it already. What remains is to show with how 
much reason these things when supposed do make 
up such a proper union so intimate, and of so great 
importance. 


ON PREJUDICES-AGAINST THE GOSPEL. 109 


If it be objected, that these things seem rather to 
unite men to the Spirit, than to the Son of God, we 
should consider, that when the Holy Ghost is given to 
believers, he is called the Spirit of Christ, for which 
there may be very great reason unknown to us: but 
what we know is sufficient to justify the propriety of 
the expression, not only because of the mysterious 
union between the Spirit- and the Son in his divine 
nature, (the former proceeding from the latter; the 
Son’s receiving the Spirit in his human nature without 
measure ;) but chiefly because he is to believers the 
fruit of Christ’s merits, and what he gives them he 
derives to them out of the fullness that is in their head, 
and unites them to him, by fixing the chief affections 
and faculties of their souls upon him. 

If there are some things dark in this union, and the 
way of derivation of spiritual life, there are many 
things very dark likewise in the common instances of 
natural union, and the natural life of animals and ve- 
getables, by which the union in view is frequently il- 
lustrated ; for instance, the union of soul and body; 
and the way that the vegetative life, (so to speak,) or 
nourishment is derived from the root with most exact 
uniformity, to every the least part of a branch, and 
every the least extremity of the fruit that groweth on 
it: in effect, every kind of vital union has something 
dark and intricate in its nature, though the effects of 
it be manifest. 

Now the more we consider this mystical union, the 
more we may see that the state into which it brings a 
man is properly new spiritual life. For as by the 
natural life the soul has lively perceptions of earthly 
objects, various natural desires after them, various en- 
joyments of them, and actions concerning them: so 
by this union, the soul has new impressions, new de- 
sires, enjoyments, and actions, about objects of a far 
superior nature, objects divine and eternal. 

What deserves our particular consideration on this 
subject, is, that the capacities and faculties of the soul 
concerned in its spiritual union with the Redeemer, 
are vastly above those concerned in its union with the 

10 


110 M‘SLAURIN’S ESSAY 


body. Now what more reasonable than to think that 
the soul’s union to any object is the more intimate, the 
more noble and excellent these faculties are that are 
interested in it. There is doubtless a vast inequality 
in the powers of the soul, according to the various ob- 
jects that may be apprehended or enjoyed by them. 
Some of its faculties have a relation to the infinite 
abyss of good, the Creator; some to rational crea- 
tures; and others to bodily objects: the first is by far 
the highest, and the last the lowest. Certainly to take 
a right view of human nature, the chief thing in it 
worth the noticing, is, that it was created with a capa- 
city of enjoying an all-sufficient God, in whom there 
is such an ocean, such an infinite fullness of bliss, that 
all the pleasure now enjoyed by all the creatures in 
the universe, or that ever was, or will be enjoyed by 
them, though it were put together (so to speak) into 
one mass of joy, would, in comparison of all that 
bright and boundless abyss, be nothing at all, or, com- 
paratively speaking, nothing but pain and trouble. 
Now the capacity the soul has of knowing, seeing, 
loving and enjoying this object, is undeniably its chief 
capacity; this is what is inmost in the soul, (so to 
speak :) what lies nearest its essence, what chiefly 
concerns the end of its being, and in which its happi- 
ness is most concerned; all the other powers and ca- 
pacities of the soul are subordinate to this, and de- 
signed to be subservient to it: the soul may be con- 
ceived happy, though these lower powers were 
dormant and their objects removed, which may be 
imagined possible at least in the state of a happy dis- 
embodied spirit: whereas these lower powers of 
themselves can give but fleeting shadows of joy. 
Now these highest and noblest capacities of the soul 
are the capacities concerned in this union. The Re- 
deemer’s own expressions on this subject are strong, 
to the amazement of any thinking reader. (“That 
they all may be one, as thou Father art in me, and I 
in thee, that they also may be one in. us.””) These 
noblest powers of the soul, before this union com- 
mences, lie as it were dead, and these large capaci- 


ON PREJUDICES*AGAINST THE GOSPEL. Il 


ties remain empty in a soul sunk in guilt and vanity ; 
but when the second Adam, who is called a quicken- 
ing spirit, enters into it, it receives a new and blessed 
life, which is called in scripture the life of God. 
Though indeed the impressions received by this union, 
the desires, enjoyments and activity resulting from 
this new spiritual life, are but very imperfect, while 
the natural life continues. 

For further illustration of this. subject, it may be 
useful to reflect on the chief thing we know of the 
natural union between the soul and the body, and that 
is, their reciprocal action on one another. It is plain, 
one would think, that the body being void of all 
thought and perception, cannot be the proper efficient 
cause of these things in the mind, however it may be 
the occasion of them: whereas the Son of God can 
by a proper efficiency produce in the soul what effects 
he pleases, of a nature far transcending those occasion- 
ed by the body. This may help to show how many 
advantages the spiritual union has above the natural. 
And as to the actions of the soul on the body and 
bodily objects; what are bodily motions considered 
in themselves, to the actions of the spiritual life, the 
most excellent the rational nature is capable of ? 

If it be objected, that good men do not feel this 
quickening union, and are not conscious of it, it is 
certain, that, as to some, this is not always true. Be- 
sides, men do not feel that general influence that pre- 
serves to them health and strength of body, and 
soundness of mind. Men, when they perform bodily 
actions, do not feel the motions of the muscles, and. 
other internal motions that are absolutely necessary to 
these actions; no wonder therefore they should not 
be always conscious in a clear and distinct man- 
ner of the grace that strengthens them in spiritual 
actions. 

If distance of place be made an objection against 
this union, it should be considered it does not hinder 
vital union in other cases; the remotest members or 
branches partake of the same spirit or life that is in 
the head or root as really as these that are nearest. 


119g M‘LAURIN’S ESSAY 


Local distance is not sufficient to hinder vital union, 
and local conjunction is not sufficient to constitute it. 
Thus, in the human body, when a member putrefies, so 
that the spirit in a man withdraws its influence from 
it, (having neither any feeling of it, nor giving any life 
or motion to it) it remains as if it were no more a part 
of the body, though locally joined to the other mem- 
bers. The same may be said of a withered branch. 
But what chiefly refutes the objection mentioned, is the 
omnipresence of the divine nature: though it is useful 
to observe likewise, that it is not nearness of place, but 
the participation of one quickening principle that con- 
stitutes vital union even in natural objects. Before 
concluding this subject, perhaps, it may not be amiss 
to consider, whether this union does not illustrate the 
uniformity of God’s works, and whether it be not very 
agreeable to the other discoveries we have of divine 
wisdom in the order and symmetry of the universe, 
It seems to be no small part of that order and beauty, 
that the various works of God, greater and lesser, are 
united together in so many different systems, harmo- 
niously joined, and variously related to one another, 
so as each part contributes to the perfection of the 
whole. In effect, the great system of the world seems 
to be almost entirely made up of other subordinate 
systems of various sorts and sizes. When such sorts 
of union in visible things contribute so much to the 
perfection of the corporeal system, it is strange any 
should be so prejudiced against that intimate union in 
the intellectual system that the gospel insists on so 
much. When there are so many kinds of intimate 
union among the inferior works of God, should it ap- 
pear to be unlikely that there is any among his more 
excellent works? Surely men would have other 
thoughts, if they took care to consider the majesty and 
grace that is in the great ideas the scripture gives of 
that august fabric, that temple of living stones, (of 
which the Redeemer is the chief corner stone) com- 
pactly built together for offering sacrifices of eternal 
praise to the adorable Architect of the world: that 
blessed family of purified souls in heaven and earth, 


ON PREJUDICES AGAINST THE GOSPEL. 113 


Eph. iii. 15, that assembly of the first born, that body 
which is so fitly joined together and compacted by that 
which every joint supplieth, according to the effectual 
working, in the measure of every part, making increase 
of the body to the edifying of itself in love. 

It is easy to see how agreeable this doctrine of the 
mystical union is to the goodness of God, since it is so 
conducive to the comfort of them that love him. For 
what can be more so, than that the meanest redeemed. 
sinner can look upon himself as invested with these 
noble characters of being a child of God, a member of 
Christ, a temple of the Holy Ghost? 

Man naturally loves honour and dignity; and, in- 
deed, ambition to be great, if it were directed to right 
objects, would, instead of being a vice, be a cardinal 
virtue. Man is naturally a sociable, as well as an as- 
piring creature : these joint inclinations make men love 
to be incorporated in societies that have dignity annexed 
to them. The subject we are treating contains all the 
attractives that can reasonably affect one that loves so- 
ciety ; it is made up of the choice of all other societies, 
contains all the true heroes that ever were, and com- 
prehends the flower of the universe. The meanest 
member is promoted at the same time to a near rela- 
tion of the infinite Creator, and to all the best of his 
creatures: allied to the spirits made perfect in heaven; 
and to the excellent ones of the earth, he can claim 
kindred to the patriarchs, and prophets, and martyrs, 
and apostles, and all,the other excellent persons, who 
adorned this world, and of whom it was not worthy. 
Though they be in “heaven and he on earth, one spirit 
animates them both. Surely it is industrious stupidity, 
if one contemplate such a society, without being en- 
amoured with it; and all other society, or solitude is 
only so far valuable as it is subservient to it: a society 
headed by infinite perfection, cemented by eternal love, 
adored by undecaying grace, supplied out of all-suffi- 
cient bliss, entitled to the inheritance of all things; and 
guarded by omnipotence: a society as ancient as the 
world, but more durable; and to whose interest the 
world and all that is in it are subservient: a-society 

10* 


114 M‘LAURIN’S ESSAY 


joined together by the strictest bands, where there is 
no interfering of interests, but one common interest, 
and where at last there will be no opposition of tem- 
pers or sentiments; when its members, now many of 
them scattered far and near, but still united to their 
head, shall one day, have a glad universal meeting in 
an eternal temple never to part, and where they shall 
celebrate a jubilee of inconceivable ecstasy and trans- 
port, without mixture, without interruption, and, which 
crowns all, without end. : 

VIII. The Redeemer’s union with his people, illus- 
trates his intercession for them: for what more agree- 
able to the most perfect order than that the petitions 
of the members should be strengthened by the plead- 
ing of their head? Since their holy desires are excited 
by his grace, put up in his name and granted for his 
sake ; whether is it more reasonable, to think, that, 
being at God’s right hand, he stands by without con- 
cerning himself in his people’s desires that come up be- 
fore the throne, or that he seconds them and procures 
acceptance ? 

If it be objected, that his intercession is superfluous, 
because the Father can bestow all blessings without it, 
and is of himself inclined to bestow them, it should 
be observed, that if the objection had any force in it, 
it would infer that God makes use of no intermediate 
causes or means, for effects that he can produce imme- 
diately himself; and that it is not agreeable to his will, 
that blessings should be asked from him, which he is 
before-hand inclined to grant. The reverse of this is 
clear from experience and reason, as well as from scrip- 
ture. The scripture says, that Job’s friends were com- 
manded of God, to cause Job to pray for them, for fa- 
vours which he was before-hand resolved to grant. 
Surely this way of acting is agreeable to the best order 
of things, though we should not know all the reasons 
of it. There is a vast difference no doubt between 
Christ’s intercession and men’s prayers; yet the one 
illustrates the other, if it were carefully considered. 

Christ’s sacrifice and obedience on earth were tran- 
sient things: their effects are permanent and lasting to 


ON PREJUDICES AGAINST THE GOSPEL. 115 


all ages: they continue still 1o be the meritorious cause 
of all spiritual blessings; if I may so speak, they are 
still contemplated as such by the Father, and why 
should it seem strange that they are still represented as 
such by the Son, in a way of pleading suitable to his 
interest in God, to his care for his people, and to the 
virtue of his merits? 

Let us consider what may be certainly inferred from 
Christ’s affection for his people, and his knowledge of 
their wants. Since he loves them constantly, he con- 
tinually desires that God should grant them these bless- 
ings they stand in need of, and apply for. Since he 
sees all their wants, and knows all their petitions, these 
desires in him are not merely general but particular. 
Since it is for his merits that blessings are granted, it 
is on that account he continually desires them: and is 
not this zntercession, unless it should be supposed that 
he does not represent these desires to the Father, 
though he be at his right hand, and though he hear 
him always ? 


ESSAY 


ON THE SCRIPTURE DOCTRINE OF GRACE. 


SECTION I. 


CONCERNING THE SCRIPTURE EVIDENCES OF THE 
DOCTRINE OF GRACE, 


By the doctrine of grace, is here meant the doctrine 
concerning Divine operations, restoring the divine 
image in the hearts of sinners, and carrying it on 
gradually towards perfection. Prayer to God for holi- 
ness, is founded on the belief of such operations.—The 
doctrine of grace is, therefore, far from being a mere 
speculation: our belief concerning it must regulate our 
practice in matters of the highest importance. In con- 
sidering this doctrine, it is needful to remember, that it 
is justly represented in scripture, as a doctrine that con- 
tains the most powerful motives and encouragements, 
not only to prayer, but to the diligent use of all other 
appointed means of holiness.* 

The sanctification of the Holy Spirit, and the sprink- 
ling of the blood of Jesus, are joined together by the 
apostle Peter, as the two great causes of our salva- 
tion and happiness. And indeed, these two important 
doctrines, namely, that of redemption by the Son of 
God, and sanctification by his Spirit, applying that re- 
demption to us, are frequently joined together, though 
in various expressions, as the main peculiar principles 


* Though holiness is often distinguished from faith, it is some- 
times used in this discourse in a large sense, as comprehending 
conformity to the whole revealed will of God. 

116 


ON THE SCRIPTURE DOCTRINE OF GRACE. 117 


of revelation. The other most essential doctrines, that 
may be some way distinguished from them, are either 
evidently included in them, or have a sige! con- 
nexion with them. 

The change wrought on the heart of a sinner, when 
he turns from sin to God, is represented in scripture as 
the greatest, the most desirable and most important 
change in the world. It is called regeneration, or a 
new birth. They, whose hearts are thus changed, are 
said to become new creatures: old things are done 
away, and all things become new. They are said to 
have their hearts of stone taken away, and hearts of 
flesh given them, and to have their hearts circumcised 
to love the Lord their God, with all their heart and 
soul. They are said to put off the old man, and to put 
on the new man; to be quickened; and as it were, 
raised from the dead. There are people who cannot 
relish the scripture style, concerning this important 
change : yet, some noted deistical authors have thought 
fit to adopt some of these strong expressions, in speak- 
ing of those who attain to solid virtue, according to 
their notion of it. They say that such men are truly 
new creatures. 

The scriptures which express the change in view, 
in the manner just now mentioned, affirm it to be the 
effect of an internal divine operation. Some scriptures 
mention the power and operation of God in more gen- 
eral expressions; other scriptures make particular men- 
tion of the Holy Ghost. It is reasonable to explain 
the former sort of scriptures by the latter; and scrip- 
ture testimonies of both sorts are proofs of the doctrine 
of grace. A great number of the scriptures which con- 
-tain that doctrine, may be reduced to the following 
classes. Some of them treat of the beginning of holi- 
ness, or of spiritual life; others of its continuance and 
progress. Again some scriptures ascribe to the Spirit 
of God, the work of sanctification, or of the new crea- 
tion in ‘general ; others make particular mention of the 
chief parts of it. 

Thus, as to the beginning of spiritual life, we are 
taught that sinners are saved by the washing of re- 


118 M‘LAURIN’S ESSAY 


generation, and renewing of the Holy Ghost, which 
God sheds abroad abundantly through Jesus Christ; 
and that except a man be born again of water, and of 
the Spirit, he cannot enter into the kingdom of God. 
To the same purpose, are the following expressions, 
relating to the same subject. “ Of his own will begat he 
us with the word of truth, that we should be a kind of 
first fruits of his creatures. To as many as received 
him (viz. Christ) gave he power to become the sons of 
God; which were born, not of blood, nor of the will 
of the flesh, but of God.”? And when the prophets 
Jeremiah and Ezekiel, describe the great blessings of 
the new covenant, the divine promises run thus: “I will 
put my law in their inward parts, and write it in their 
hearts. A new heart also will I give you, and a new 
spirit will I put within you, and I will take away the 
stony heart out of your flesh, and I will give you an 
heart of flesh; and I will put my Spirit within. you, 
and cause you to walk in my statutes: and ye shall 
keep my judgments, and do them.” 

These, and the like scriptures, ascribe to the Spirit 
of God the beginning of holiness, and some of them 
plainly enough ascribe to them also, the continuance 
of it. But this second point is asserted more directly 
in various other places. Real Christians are said “ to” 
be kept by the power of God through faith to salva- — 
tion.”” He who “begins the good work, carries it on ~ 
to the day of the Lord.’”? Our Saviour, speaking of 
every branch in him that brings forth fruit, says, that 
“his Father will purge it, that it may bring forth more 
fruit.’ When Paul is praying in behalf of the Ephe- 
sians, who had already begun a course of sincere holi- 
ness, he prays that “ they might be made to know the ex- 
ceeding greatness of God’s power towards them that — 
believe.”” The same apostle tells us that sincere Chris- 
tians, “ beholding the glory of the. Lord as in a glass, 
are changed into the same image from glory to glory, 
even as by the Spirit of the Lord.”” These expressions 
evidently ascribe to the Spirit of God, that faith by 
which we behold his glory, and that holiness which 


ON THE SCRIPTURE DOCTRINE OF GRACE. 119 


consists in conformity to him: and our perseverance 
and progress in it. 

There are various scriptures which ascribe to the 
Spirit of God the work of sanctification, or of the new 
creation, in general terms, which prove that both the 
beginning and continuance of holiness, are. the effects 
of his power. ‘To this purpose are the following testi- 
monies. “ Ye are washed, ye are sanctified, ye are 
justified, in the name of the Lord Jesus, and by the 
Spirit of our God. Sanctify them by thy truth, thy 
word is truth.”” Here God’s word is affirmed to be 
the means of holiness; but God himself is plainly said 
to be the cause of it. We are exhorted to “ work out 
our salvation with fear and trembling, because it is 
God who worketh in us, both to will and to do of his 
good pleasure.”” We have expressions very like these, 
in the Psalms, where we are told that the Lord’s peo- 
ple shall be willing in the day of his power. The 
Spirit of God is supposed to be the cause of all the 
parts of holiness, where God promises to write his 
laws on our hearts, and to cause us to walk in his stat- 
utes. Accordingly a holy life, and a holy walk, are 
called in scripture style, living in the Spirit, and walk- 
ing in the Spirit. The efficacy of God’s Spirit on the 
Christian’s walk is explained by the scriptures, which 
treat of his efficacy on the Christian’s heart. The apos- 
tle tells the pious Corinthians, that they were mani- 
festly declared to be the epistle of Christ, written not 
with ink, but with the Spirit of the living God: not in 
tables of stone, but in fleshly tables of the heart. Hence, 
sincere Christians are called the temples of the Holy 
Ghost, and he is said to dwell and abide in them.— 
The apostle tells the Romans, that if any man have 
not the Spirit of Christ, he is none of his. No words 
could give a more peremptory decision, concerning 
the necessity of divine grace. 

These, and the like “scriptures speak of the Spirit 
of God as the cause and author of holiness in general. 
—There are other scriptures, which make particular 
mention of some chief parts of it, and ascribe them to 
the energy of the Grace or Spirit of God. When the. 


120 M‘LAURIN’S ESSAY 


apostle Paul is exhorting the Galatians to the study’ 
of holiness, he makes particular mention of various 
holy dispositions, and expressly calls them the fruits 
of the Spirit. The fruit of the Spirit is love, joy, peace, 
long suffering, gentleness, goodness, faith, meekness, 
temperance. 

The grace of God is in many scriptures, represented 
as the cause of faith. Paul prays for the Thessaloni- 
ans, that God would fulfil all the good pleasure of his 
goodness, and the work of faith with power. He 
prays for the Ephesians, that God would strengthen 
them with might by his Spirit in the inner man, that 
Christ might dwell in their hearts by faith. He prays 
for the Romans, that God would fill them with joy and 
peace in believing, that they might abound in hope, 
through the power of the Holy Ghost. This is a plain 
warrant to seek the grace of God, to fill our hearts 
with faith, in order to a fullness of solid joy and peace. 
Christ is called the Author and Finisher of our faith. 
And when God is said to keep us by his power 
through faith to salvation, this plainly implies, that as 
his power is the cause of our salvation, it is also the 
cause of that faith which is a principal means of it. 
Further evidences of this particular point will occur 
afterwards, in considering the doctrine of divine en- 
lightening grace, or of these divine operations which 
are needful, in order to right views and apprehensions 
of the objects of faith. 

As to repentance, which is inseparable from true 
faith, Christ is said to be a Prince, exalted to give re- 
pentance, as well as remission of sins, Some pretend 
that this only implies, that Christ gives great encou- 
ragement to repentance, by promises of pardon. But 
though giving such encouragement to repentance be a 
great act of mercy, it is evident from many scriptures, 
that Christ is the Author of repentance on other ac- 
counts, than merely by his proposing motives to it.— 
When God promises to take away the heart of stone, 
or the hard heart, this implies a promise of giving a 
heart on which the motives and encouragements to 
repentance shall make a due impression. It implies a 


ON THE SCRIPTURE DOCTRINE OF GRACE. 121 


promise of working in the hearts of sinners suitable 
' sorrow for sin,.and hatred of it. When God promises 
that the house of David and inhabitants of Jerusalem 
should mourn, as one mourns for a first-born, this is 
ascribed to the pouring down the Spirit of grace and 
supplication for that end. 

That divine grace is the cause of divine love, is 
evident from all the scriptures, which teach that the 
Spirit of God is the author of holiness, and that the 
love of God is the chief part of it. But there are va- 
rious scriptures which speak more particularly of this 
important subject. Thus, we are taught that it is © 
the Lord that circumcises men’s hearts to love the 
Lord their God, that he directs men to the love of 
God, that his spirit strengthens men in the inner 
man, that they may be rooted and grounded in love, 
and that he sheds abroad the love of God in men’s 
hearts. 

Various scriptures show, that we are warranted to 
seek the grace of God, in order to that love which we 
owe to our neighbours, as well as that love we owe to 
God. In the passage above cited, where the apostle 
mentions to the Galatians a good many of the fruits 
of the Spirit, he mentions various good dispositions, 
which are included in that charity which we owe to 
our fellow creatures, peace, long suffering, gentleness, 
goodness, meekness. The apostle Peter tells the Chris- 
tians he writes to, that they had purified their souls, in 
obeying the truth, through the Spirit, unto unfeigned 
love of the brethren. These expressions suppose that 
the persons spoken of, were active and diligent in the 
study of brotherly love, and in purifying their souls 
from the evils that are opposite to it. But at the same 
time it is plainly supposed, that they were active in 
dependence on God’s Spirit, to whom their activity 
and success are ascribed.’ The grace of God is still 
represented in scripture as the source of true wisdom ; 
we are expressly and particularly directed to apply to 
God for it; and hence, true wisdom is called the wis- 
dom that is from above. This wisdom is described by 
the apostle James as first pure, then peaceable, gentle, 

11 


122 MSLAURIN’S ESSAY } 


easy to be entreated, without partiality, and full of 
good fruits. This plainly supposes, that we are to | 
seek from above not only suitable affections towards 
God, but also. all manner of suitable good disposi- 
tions towards our fellow creatures, and fellow Chris- 
tians. 

The scripture warrants us to seek the Spirit of God, 
to assist us in every duty, and against every sin. It 
teaches us, that he helps our infirmities in prayer, and 
that this help is very necessary to us: hence, he is 
called the Spirit of grace and supplication, and we are 
commanded to pray in the Holy Ghost. This plainly 
implies, that as in prayer we must seek his sanctifying 
grace, in order to all other duties; so we must ac- 
knowledge and depend on his assistance, for the right 
discharge of the duty of prayer itself. This is evi- 
dently implied in the scripture account of access to 
God. It teaches us that all true Christians have access 
to the Father, through the Mediator, by one Spirit. 
Then again, as to the duty of praise, when Christians 
are exhorted to be much employed in the praises of 
God, they are exhorted to be filled with the Holy 
Ghost. Their being filled with the Holy Ghost is not 
spoken of, merely as a privilege which God promises, 
but as a_duty which he requires. This implies, that it 
is their duty to seek the assistance of the Holy Ghost 
by earnest supplication, and by the diligent use of all 
appointed means. 

All the good dispositions which are included in sin- 
cere love to God and our neighbours, are active prin- 
ciples and sources of good works. Accordingly, we 
are warranted to seek the grace of God, to establish 
us in every good word and work; that Christ may 
purify us to himself a peculiar people, zealous of good 
works; and that we may be God’s workmanship, 
created in Christ Jesus unto good works, which he 
hath before ordained that we should walk in them. 
Thus are we directed to acknowledge a creating 
power, uniting sinners to the Redeemer, and thereby 
implanting and cherishing these good dispositions, 
which are the sources of good works. We are taught 


ON THE SCRIPTURE DOCTRINE OF GRACE. 123 


in like manner, that it is through the Spirit of God 
that Christians maintain a conflict against these re- 
mainders of sin, which have always a tendency to the 
contrary of evil works. Jf ye walk after the Spirit, 
ye shall not fulfil the lusts of the flesh. If ye, 
through the Spirit, mortify the deeds of the body, 
ye shall live. « 

There are various other evidences of the reality and 
necessity of divine grace, in the scriptures which treat 
of our sinful weakness and insufficiency of ourselves, 
for what is spiritually good. Our Saviour tells his 
disciples, that without him they could do nothing. It 
is owned that external good actions may be performed 
by the worst of men. But an action cannot be truly 
conformed to the divine law, unless the inward prin- 
ciples whence it proceeds be conformed to it. That 
divine standard should. regulate the principles and 
ends of our actions, and consequently the prevalent 
habitual dispositions of the soul. This is not only evi- 
dent from scripture, but from the chief practical prin- 
ciples of natural religion. It is a principle of natural 
religion that the law of God reaches the heart. 

The scriptures which have been adduced, and many 
others, prove that -holiness is the effect of divine ope- 
ration. They prove also that that operation is inward 
and effectual; or, that it is an energy exerted imme- 
diately upon the heart, and of such power as to tri- 
umph over oppositions. These points are denied by 
many who own the divine authority of the scriptures. 
They advance various. exceptions against. the argu- 
ments drawn from the scriptures above mentioned, or 
other scriptures of the like import, for internal effica- 
cious grace. They pretend that these scriptures only 
prove in general, that God is the Author of holiness ; 
but not that he produces it by any such internal ope- 
ration as others affirm to be necessary. In order to 
prevent mistakes about this matter, it may be proper 
to observe the following things. 

They who maintain inward and effectual grace, own 
the necessity of means. It is evident from scripture 
that as the Spirit of God is the cause of holiness, his 


124 M‘LAURIN’S ESSAY 


word is the means of it. Yea, not only the word of 
God, but also the various dispensations of his provi- 
dence are subservient to the operations of his grace; 
his word contains necessary instructions and motives, 
and his providence frequently awakens men to a care- 
ful consideration of these things. This is owned on 
all hands. But they who assert internal operations 
of grace maintain, that the necessity and manifold 
usefulness of means does not give them a sufficiency 
to change and sanctify the heart. They maintain 
that the power of sin makes men stand in need of the 
power of inward divine operation to subdue it: and 
that it is such divine operation that makes outward 
instructions and providences have a due effect on the 
heart. 

On the other hand, they who oppose not only all 
effectual but all inward operations of grace, make 
God the Author of holiness, only because he is the 
Author of all the outward instructions and providences 
that are means of it. Many of their explications and 
arguments for their scheme seem to amount to this. 
If there are any other divine operations, which con- 
tribute to our sanctification, different from all inward 
energy on the heart, then it follows that without ad- 
mitting any such energy, God may be acknowledged 
to be the Author of all holiness; and the scriptures 
which ascribe it to him sufficiently accounted for with- 
out allowing any immediate divine interposition in 
restoring the divine image. Now as we are said to 
be sanctified by God’s word, it is evident that, as God 
is the Author of his own word, he is, on that account, 
the Author of all the good effects of it. By his Spirit 
he.taught and inspired the penmen of the scriptures, 
and the first teachers of the gospel; and by his Spirit 
he confirmed their divine mission. Then again, by 
his providence he brings his word to our door, and 
puts us in circumstances fit to excite us to the serious 
consideration of it. These are gracious or merciful 
divine operations, and they are divine operations 
which contribute to the sanctification of the hearts and 
lives of sinners, and to which the honour of all the 


ON THE SCRIPTURE DOCTRINE OF GRACE. 125. 


good effects of God’s word are chiefly to be ascribed. 
These are sanctifying operations, by which God in- 
structs us, reasons with us,ahd persuades us to repent, 
and to believe and turn holy; and therefore, accord- 
ing to the men whose sentiments we are now consi- 
dering, there is no need for supposing any other sanc- 
tifying operation as an ordinary and necessary work 
of the Holy Ghost. 

In considering these objections, it is proper for 
avoiding mistakes-and prejudices, to consider the con- 
cessions made by those who assert internal operations 
of grace. They own that the external operations just 
now mentioned, are real acts of grace, as that word 
imports free favour, and undeserved goodness. It is 
great goodness in God to make such offers and propo- 
sals as he makes in the gospel, and to enforce them 
with such persuasives. These outward instructions 
and motives have ofttimes many good and desirable 
effects even where they have not all the effect they 
ought to have. Ofttimes where they do not prevail 
with men to turn from sin to God, with their whole 
heart, yet they restrain them from many sins and ex- 
cite them to do many good things. Thus they bring 
men such a length, that, according to the scripture 
style on this subject, they are not far from the king- 
dom of heaven. These inferior good effects of: out- 
ward instructions have a tendency to men’s real con- 
version to God. If the law of nature as written on 
men’s hearts have many good effects in human soci- 
ety ; the clear repromulgation of that law in scripture, 
with all the additional motives of the gospel revelation 
enforcing it, has far superior effects even on many of 
those who do not comply with the call of the gospel 
with their whole heart. It ought to be owned also, 
that all the good effects, both of the light of nature, 
and of the light of the gospel should be ascribed to 
the goodness of God. He is the Author of all the 
good effects.of the outward instructions of his word, 
and of the various dispensations of his providence. 

But it must be still owned, that all the efficacy of 
these external means consists in explications and evi- 

EE? 


126 M‘LAURIN’S ESSAY 


dences of our duty, and the proposal of proper motives 
to it. The motives proposed by the word and provi- 
dences of God, are in themselves unspeakably power- 
ful. They are incomparably stronger than all motives 
that can be proposed to the contrary. But the more 
powerful these motives are in themselves, the more 
powerful must that depravity or hardness of heart be 
which is proof against them. Experience proves that 
the obstinacy of men’s hearts is found too strong for 
them every day. This isa good argument that though 
external divine operations propose powerful motives, 
we need internal operation to dispose the heart to 
yield to them, and to comply with them. It is true, 
that though such favour is necessary for our good, 
this does not prove that it is necessary for God to be- 
stow it. God is not obliged to bestow, on creatures 
deserving punishment, all that is necessary for their 
happiness. But if such divine operation is indeed ne- 
cessary for us, and unspeakably desirable; it is our 
duty to consider whether God, of his rich mercy has 
given us sufficient warrant to seek after it, and encou- 
ragement to hope for it. They who deny this, pre- 
tend that the divine operations to which the seriptures 
ascribe our sanctification, are only the outward ope- 
rations above mentioned. Whether this be a just in- 
terpretation of the scriptures above adduced, and of 
the like scriptures, or not, may appear from the fol- 
lowing considerations. 

The manner of expression made use of in the scrip- 
tures in view evidently denotes an inward energy ex- 
erted on the hearts and souls of men, different from 
all outward operation whatever.- In these seriptures 
God is said to strengthen men with might by his Spirit 
in the inner man, to write his law on their hearts, and 
to put it in their inward parts, to circumcise their 
hearts, to take away the hard or stony heart, and to 
give a heart of flesh, to open the heart, to shine into 
the heart, to purify the heart, and to give a new heart 
and right spirit—-They who are sanetified are said to 
be the epistle of Christ written with the Spirit of the 
living God ; not in tables of stone, but in fleshy tables 


% 


’ 


4 


ON THE SCRIPTURE DOCTRINE OF GRACE. Lat 


of the heart. The Spirit of God is said to be given 
them, to be poured on them, to be put within them, 
to dwell in them, to abide in them, to make interces- 
sion for them, and to shed abroad the love of God in 
their hearts. They are called the temples of the Holy 
Ghost, they are said to live by him,and to be led by him. 

These and the like scripture expressions contain a 
variety of strong arguments for internal. sanctifying 
operations. If the scripture had only affirmed in 
general that God was the Author of all spiritual 
good or of all holiness, there might have been more 
colour for pretending that he is the author of holi- 
ness only because he is the author of all the outward 
means of it. But the expressions just now cited, and 
others of the like import, contain as clear and strong 
assertions of inward operations of the divine Spirit, as 
any words that can be devised for that purpose. It is 
impossible, consistently with any just rules of inter- 
pretation of words, to understand the above expres- 
sions about inward operations of God’s Spirit on the 
heart or the inner man, as meant only of the outward 
operations of God’s providence, favouring us with the 
gospel, or circumstances fit to excite our attention to 
it. It is no less unreasonable to understand these ex- 
pressions as meant only of the operations of God’s 
Spirit on the heart of the first teachers of the gospel 
who were inspired. It is true indeed that all who are 
sanctified by God’s word reap the benefit of that in- 
Spiration. But the scriptures in view plainly assert 
an operation of God’s Spirit, not merely on the hearts 
of the first teachers of the gospel, but of all who are 
afterwards sanctified by it. 

The divine operations to which the scriptures ascribe 
men’s sanctification, are frequently spoken of as bless- 
ings which they who enjoy the gospel may be desti- 
tute of; but which they ought earnestly to seek after. 
The apostle speaks of people who enjoyed the gospel, 
but were sensual, not having the Spirit. To have the 
Spirit of God does not therefore signify the same thing 
as to have the gospel, or the scriptures which the 
Spirit of God dictated and confirmed. Sanctifying 


128 ' MSLAURIN’S ESSAY 


operations are very frequently spoken of as blessings 
which they who have the gospel already, and which 
even real Christians, should seek from God by ear- 
nest prayer and supplication. A great many of the 
prayers contained in scripture are prayers of this kind. 
When the apostle Paul is praying in behalf of the 
Ephesians that God would strengthen them with 
might, in the inner man, that Christ might dwell in 
their hearts by faith, and that they might be rooted 
and grounded in love; he is not praying merely that 
God would bless them with the outward instructions 
of the gospel, which contain so powerful motives to 
faith and love. These are inestimable blessings, but 
they were blessings which the Ephesians enjoyed 
already. The apostle is there praying for people 
who did not want the outward revelation of the 
gospel, and he is not praying for any new outward 
revelation to them. The like may be said of other 
prayers for sanctifying grace mentioned in the scrip- 
tures above adduced, and in many other scriptures. 
Thus when the apostle prays for those to whom he 
writes, that God would sanctify them wholly in soul, 
body, and spirit, that he would work in them the 
work of faith with power, and that he would direct 
their hearts to the love of God; and when the Psalm- 
ist prays that God would create in him a clean 
heart, and renew a right spirit within him; these 
and the like prayers cannot be understood as peti- 
tions for outward revelation and instruction, but for 
that inward operation of grace, that makes all in- 
struction effectual. Nor can these prayers be under- 
stood only as petitions for external operations of 
providence putting us in the most advantageous cir- 
cumstances. It is true indeed that in praying for 
holiness, we are warranted and required to pray not 
only for inward operations of God’s Spirit, but also 
that God in his providence may graciously deal with 
us in that manner that is most subservient to his 
glory and our highest interest. But if prayers for 
sanctification were only prayers- for advantageous. 
outward circumstances, a man could not seek to ob- 


ON THE SCRIPTURE DOCTRINE OF GRACE, 129 


tain any sanctifying grace from God while he con- 
tinues in the circumstances he is in at present: be- 
sides that the expressions in the prayers in view, as 
was observed before, evidently carry a meaning very 
different from petitions relating merely to any outward 
circumistances whatever. 

The prayers in scripture for the sanctification of 
the Holy Ghost cannot be applied to his operations 
in inspiring the. first publishers of the gospel, and 
confirming their mission. These operations are very 
suitable matter of praise and thanksgiving, but not 
of prayer. These are things long ago past, whereas 
prayer must relate to things to come ; that is to say, 
either to blessings which we want, or the continuance 
and increase of those we have. 

The sanctifying operations mentioned in the scrip- 
tures in view, are represented as peculiar to sincere 
Christians, and as having a certain connexion with 
true faith and holiness; which cannot be said of the 
outward divine operations to which some people re- 
strict the grace of God. When Paul speaks of the 
power of God’s sanctifying grace, he calls it the ex- 
ceeding greatness of God’s power towards them that 
believe. Whereas these external operations of God’s 
power are common to them who believe, with others 
who do not believe. In the scripture style, when 
men are said to have or to want the Spirit of God, 
it implies that they have or want his sanctifying 
grace. The apostle John says, that they who have 
the Spirit of Christ given them may thereby know 
that he dwells in them, which evidently implies that 
they may thereby know their interest in him. This 
evidently proves that to have the Spirit of Christ is 
a very different thing from men’s having the best 
outward instructions, or being in the most favoura- 
ble outward circumstances. Many who have enjoyed 
these outward advantages have notwithstanding con- 
tinued in their impenitence. The sanctifying -opera- 
tions of God’s Spirit must therefore be very differ- 
ent from these outward operations by which some 
people explain them. That sanctifying grace has a 


130 M‘LAURIN’S ESSAY 


certain connexion with salvation and holiness is evi- 
dent, from the whole tenor of scripture doctrine con- 
cerning it: but that these external operations have 
not such a connexion with it, is evident both from 
scripture and from the experience of all ages. 

In the next place, sanctifying operations are in 
scripture expressly distinguished from the external 
proposals of the gospel. When it is said that Paul 
planted, and Apollos watered, it is implied that the 
outward instructions of the gospel were proposed and 
inculeated by them. It is added, that neither is he 
that planteth any thing, nor he that watereth, but God 
that giveth the increase. This plainly distinguishes 
the outward operations of providence, which blessed 
the Corinthians with the instructions of the gospel, from 
the inward operations of his grace, which made them 
effectual. The apostle does not merely affirm that 
God was the author of the gospel, but that he was the 
cause of its success. The preaching of the cross is 
said to be to them who are saved the power of God, 
and the gospel is called the power of God to salvation, 
to every one who believes. These and the like scrip- 
tures cannot be understood merely of the power which 
wrought miracles to confirm the gospel. These in- 
deed were valuable blessings; but they were common 
to them who believed and who were saved, with 
others. These scriptures therefore plainly denote a 
divine power accompanying the gospel in a peculiar 
manner in the hearts of those who complied with the 
design of it——But such: scriptures concerning the 
power of God towards them that believe, do not im- 
ply that sanctifying grace is only the consequence of 
faith. It is frequently affirmed to be the cause of it. 
Thus, as was observed before, Paul prays for the 
Thessalonians, that God would work the work of faith 
with power. Various other proofs of this point were 
mentioned before, and more of them will come under 
consideration afterwards. 

The scriptures, just now mentioned and. illustrated, 
give light to various others which treat of a divine 
power making the gospel successful. They show that: 


ON THE SCRIPTURE DOCTRINE OF GRACE. 131 


such scriptures are not to be understood only of ex- 
ternal miraculous operations, excepting where the 
words made use of import such a limitation. Thus 
when Paul tells the Thessalonians that the gospel came 
to them not only in word, but in power, and in the 
Holy Ghost ; it is not reasonable to restrict this to the 
power exerted in working of miracles. Seeing various 
scriptures contain particular assertions of an inward 
operation of divine power accompanying the gospel, 
the scriptures which speak of the gospel coming in 
power, in more general terms, ought to be explained 
by these other scriptures which are more particular.— 
This is agreeable to the most uncontested rules of in- 
terpretation. Indeed the scripture last cited contains 
intrinsic proofs of its being meant of inward divine 
operation. When it is said that the gospel came to 
that people in power, and in the Holy Ghost, what is 
added imports that they were brought to conformity 
to God in holiness. It is said they became followers 
of the Lord. . This is an effect not to be accounted for 
merely from their seeing miracles. 

It deserves particular consideration that the effects 
of sanctifying grace are frequently represented as ef- 
fects of a peculiar and distinguished exercise of divine 
power. This is evident from the scriptures already 
mentioned and illustrated. The efficacy of sanctifying 
grace is called “the exceeding greatness of God’s power 
towards them that believe according to the working 
of his mighty power, which he wrought in Christ when 
he raised him from the dead.’’ Here-and in other. 
scriptures it is compared to raising from the dead ; and 
it is compared also to creation. You hath he quick- 
ened, who were dead in trespasses and sins. Create 
in me a clean heart. We are God’s workmanship, 
created in Christ Jesus unto good works. The new 
man, which after God is created in righteousness and 
true holiness. Strengthened with all might, accord- 
ing to his glorious power, unto all patience and 
long-suffering with joyfulness. : 

These, and the like expressions, plainly import that 
the effects of sanctifying grace are effects for which 


132 MSLAURIN’S ESSAY 


mere natural causes have not sufficient efficacy. In 
the mean time, if we set aside all inward divine oper- 
ation, there can remain no other efficacy in the work 
of sanctification, but that of second causes, acting ac- 
cording to the established laws of nature, only with 
that dependence on the first Cause, which is essential 
to all the operations of second causes in all cases what- 
soever. ‘That they who publish the gospel, and who 
inculcate the important instructions of it, must depend 
on the powerful and all sustaining providence of God 
in these actions as much as in other actions whatso- 
ever, is a certain truth, and a truth evident from natu- 
ral religion. But it is easy for an impartial inquirer 
to observe whether this can be all that is meant by the 
strong and ‘significant expressions above mentioned : 
such as, the exceeding greatness of God’s power, the 
working of his mighty power, strengthening with all 
might by his glorious power, and the like. Several 
arguments above adduced prove also that these ex- 
pressions are not meant of the power exerted in in- 
Spiring the apostles and others, or in confirming their 
mission. ‘They treat evidently of a power exerted not 
merely on these extraordinary persons, but on the 
hearts of all who believe, of all who are saved, of all 
who are renewed after the image of God, and who be- 
come followers of the Lord. 

From what is said, it is evident that the scriptures” 
adduced to prove sanctifying grace, contain a great 
many intrinsic proofs of an inward divine operation 
on men’s hearts and souls. The external divine ope- 
rations, to which we are beholden for instructions con- 
cerning our duty, and the most powerful persuasives 
to it, together with the most advantageous outward 
circumstances, are great effects of divine goodness, and 
have a manifold influence in restoring and promoting 
the divine image: but it is from inward divine opera- 
tion, they have their efficacy and success. The exter- 
nal means are great and valuable benefits; but these 
divine operations to which holiness is chiefly ascribed, 
and which alone in the properest :sense can be called 
sanctifying operations are distinguished in scripture 


ON THE SCRIPTURE DOCTRINE OF GRACE. 133 


from all these outward benefits by many evident char- 
acters. The scripture style concerning these sanctify- 
ing operations, is so clear and strong in asserting an 
energy exerted inwardly on men’s hearts, that we can- 
not give another meaning to the scriptures on that 
subject, without manifest violence to the plainest ex- 
pressions. These operations are blessings which they 
who enjoy all outward advantages may be destitute 
of: but which not only they, but all others, even they 
who are in some measure sanctified already, should 
habitually seek after by earnest prayer and supplica- 
tion, and the use of the other means. -They are bless- 
ings peculiar to sincere Christians; and blessings 
which have a sure connexion with holiness and salva- 
tion. They are expressly distinguished from the out- 
ward instructions and persuasives of the gospel, and 
affirmed to be the cause of its success. The scripture 
expressions concerning them, plainly denote a peculiar 
exercise of divine power, different from what is sup- 
posed in the constant dependence of all second causes © 
on the first, in all their ordinary operations. These 
expressions evidently imply a divine interposition, 
producing excellent effects, for which the outward 
means that are made use of, or the persons on whom 
these things are wrought, have not of themselves a 
sufficient efficacy. 

As the seripturés which treat of the causes of we 
ness, affirm sanctification to be an inward work ; 
they also affirm it to be an ordinary work of the Spirit 
of God. The arguments above adduced, which prove 
and vindicate the first of these points, prove also the 
other. But as this is a matter of very considerable 
importance, and is called in question by some who 
confine the inward eperations of the Holy Ghost to the 
first age of Christianity, it is proper to consider it with 
particular application. 

Here it is evident in the first place, that the sancti- 
fying grace of the Holy Ghost is not spoken of in 
scripture, as a blessing peculiar to a few whom God 
dealt with in extraordinary manner, but as a blessing 
belonging to all real Christians, though in different de- 

12 


134 M‘LAURIN’S ESSAY 


grees. Thus, we are told, that “ there is one body and 
one spirit, as well as one Lord and one baptism. He 
that is joined to the Lord in one spirit. If any man 
have not the Spirit of Christ, he is none of his.”’? Here 
it is evidently affirmed, that the Spirit of God is neces- 
sary to all. The scripture always speaks of those who 
have not the Spirit of God as people who have not his 
image. 

The word of God shows, that the sanctifying grace 
of his Spirit is offered to all hearers of the gospel, and 
that all are required and encouraged to seek after it. 
When the apostle prays for the churches he writes to, 
that they might be blessed with the graces of God’s 
Spirit, he prays not merely for some extraordinary 
persons in these churches, but for all of them without 
exception. We have much need of God’s grace, in 
order to seek God with our whole heart. But this 
does not hinder its being a very gracious offer and 
promise that our Saviour makes; when he tells us, 
that if we being evil know how to give good gifts to 
our children, how much more: shall our heavenly 
Father give the Holy Spirit to them that ask him. 

These thing show that the sanctifying grace of the 
Spirit of God, ought not to be considered as one of 
these extraordinary gifts of the Spirit of God, which 
the body of Christians have no concern in. The 
scriptures now hinted at, and many others, show 
that this is a blessing necessary to all, offered to all, 
and of which all real Christians are in some measure 
actually partakers. 

For further illustration of this subject, let us reflect 
on the reasons, which, according to scripture make 
sanctifying grace needful ; and on the effects for which 
it is designed. It is evident, from the tenor of scrip- 
ture doctrine on this head, that which makes the power 
of divine grace needful to us, is the power of depravity 
and corruption in our hearts, and our sinful weakness 
-and insufficiency for what is spiritually good. This is 
a reason for the necessity of grace, which, according 
to scripture, evidently takes place in all hearers of the 
gospel, and in all ages, as well as in the first age of 


ON THE SCRIPTURE DOCTRINE OF GRACE. 135 


Christianity. The effects themselves, which are ascri- 
bed to sanctifying grace, are things equally necessary 
to all, and in all ages. In all ages, it is necessary for 
men to have the image of God, without which they 
are incapable of the enjoyment of him.—In all ages, 
it is necessary for men to have the heart of stone 
taken away, and to have a new heart given them: to 
have Christ dwelling in their hearts, the love of God 
shed abroad in their hearts, and the law of God writ- 
ten on them. 

It is of use, in considering this subject, to observe 
the great difference between the effects ascribed to 
sanctifying grace, and these gifts which are justly 
called the extraordinary gifts of the divine Spirit, such 
as the gift of prophesy, of tongues, and other mira- 
cles. They have not a necessary connection with one 
another, As men may have true holiness without 
miraculous gifts; so it is evident from scripture, men 
have had these gifts without having true holiness. 
Balaam prophesied, and several other scriptures sup- 
pose, that other bad men may have wrought miracles. 
Thus, at the close of our Saviour’s sermon on the 
Mount: Many will say unto me in that day, Lord, 
Lord, have we not prophesied in thy name? and in 
thy name have cast out devils? and in thy name 
done many wonderful works? And then will I pro- 
fess unto them, I never knew you, depart from me, 
ye that work iniquity. Paul, writing to the Corin- 
thians, supposes some men might work miracles, which 
because they wanted charity, would profit. them no- 
thing. These extraordinary gifts were great effects of 
God’s goodness and power. They were designed to 
confirm the gospel. But the scriptures adduced above, 
show that it was the inward sanetifying work of the 
Spirit of God that made it effectual. The former sort 
of operations are more fit to beget astonishment: but 
the other are more necessary and more precious. 
The image of God is the most excellent effect of his 
power. 

As the extraordinary gifts of God’s Spirit were ne- 
cessary in the first age, so it was necessary the scrip- 


136 M‘LAURIN’S ESSAY 


ture should. make frequent mention of them. Hence, 
some take occasion to oppose the doctrine of grace, by 
general insinuations, that the scriptures which treat of 
the work of the Holy Ghost, are meant of these extra- 
ordinary gifts. General objections, or bare assertions 
of that kind, too oft dazzle the mind of the inconsider- 
ate. But when men consider particularly and impar- 
tially the scriptures adduced to prove internal sanctify- 
ing grace, as an ordinary work of the divine Spirit, 
ocular inspection into these passages may suggest 
irrefragable arguments against the interpretation in 
view. 

It is a considerable difference in the circumstances 
of Christians in the first age, and in the following 
ages of Christianity ; that the first age enjoyed these 
miraculous gifts, which after ages want. If it were 
reasonable:to suppose that in some ages there were 
less need of the inward operations of God’s grace than 
in others; one would think it should be in the first 
age, which enjoyed so many peculiar outward advan- 
tages. So much the more unreasonable it is to sup- 
pose, that though sanctifying grace was necessary, 
when miraculous gifts subsisted, when these ceased, 
sanctifying grace was superfluous. 

There is no imaginable pretence, for MAPS 5 4 the 
promises concerning inward sanctifying grace, to Chris- 
tians of the apostolical age, but that it was to them 
the apostolical writings were first directed. For the 
same reason, men might restrict to the same age the 
other promises, precepts, and various instructions con- 
tained in the same writings. - These. writings do not 
always annex to every instruction, a particular decla- 
ration concerning its universal and perpetual use in 
the church. This is for the most part understood, and 
there are good plain rules for distinguishing between 
a few things that were extraordinary and temporary, 
and things in which all ages of the church are equally 
interested. The promises, the precepts, and directions 
relating to sanctifying grace, the means and effects of 
it, are evidently of this last sort: and they who assert 
the contrary, may with equal reason extend their as- 


ON THE SCRIPTURE DOCTRINE OF GRACE. 1SZ 


sertion to the other scripture instructions, concerning 
the chief parts and causes of salvation. 

But besides these general considerations, it is proper 
to observe, that in the scriptures which treat of the 
sanctifying work of God’s Spirit, there are evident as- 
sertions concerning the continuance of it in all ages. 
There is a remarkable divine promise to this purpose, 
in the fifty-ninth of Isaiah, which treats of God’s cove- 
nant. 4s for me, this is my covenant with them, 
saith the Lord, my Spirit that is upon thee, and my 
words which I have put into thy mouth, shall not de- 
part out of thy mouth, nor out of the mouth of thy 
seed, nor out of the mouth of thy seed’s seed, saith 
the Lord, from henceforth and for ever. As the fore- 
going context speaks of Zion or God’s church, and of 
the Redeemer’s coming to Zion, so it is evident the 
text itself promises that both God’s Spirit and his 
word, shall continue in his true church for ever. And 
as this promise is called God’s covenant, it is plainly 
implied that the blessing promised is a very essential 
part of it. In like manner, the description of the new 
covenant in Jeremiah, begins with the promise of 
God’s sanctifying grace, putting his law in men’s in- 
ward parts, and writing it in their hearts ; and nothing 
is more strongly inculeated concerning that covenant 
in other scriptures, than that it is everlasting, and will 
never depart. Thus, both the Old and New Testa- 
ment show, that sanctifying grace is the ordinary work 
of the Spirit of God in all ages. It deserves particu- 
lar consideration, that both these parts of the word of 
God, speak of more abundant measures of-the Holy 
Ghost, as one of the chief distinguishing privileges of 
the New Testament dispensation. This is one main 
reason why it is called the ministration of the Spirit. 
This makes it more surprising, that any learned men 
should imagine, that setting aside the primitive times, 
this inestimable privilege should be denied to all ages 
of the New Testament church. 

Some who own an inward and ordinary work of 
sanctifying grace, deny that it has any infallible etfi- 
cacy for producing the ened anes for which it is de- 


138 M‘LAURIN’S ESSAY ee 


signed ; or for restoring and preserving the divine 
image. They own a divine operation, giv 
power to turn to God: they own bid: 2 


have a tendency that way. But they 1 nai n Fain, that 
divine grace always leaves men so far to themselves, 
that after all that the Spirit of God works on their 
hearts, they may continue as void of faith and _holi- 
ness as before; or they may resist the calls of God’s 
mercy in the gospel, as obstinately as ever. This is 
the meaning of many writers, who assert that all sanc- 
tifying grace is resistible. If there are some who give 
that term a better meaning, the following arguments 
are not designed against them. When men are said 
to resist the grace of God, it cannot be understood as 
if any creatures could, properly speaking, resist God’s 
almighty power. ‘To suppose divine power almighty, 
and yet resistible, is a manifest inconsistency. The 
meaning, therefore, of resisting the grace or Spirit of 
God is, that men refuse to comply with the revealed 
will of God, notwithstanding good motions and im- 
pressions produced by his grace, tending to incline 
them to a compliance. 

If there are questions about divine grace that are 
but mere speculations, and of no importance in prac- 
tice, itis certain that the question about.the efficacy of 
grace, is not of that number. It is of consequence to 
know, whether we are warranted to seek that grace, 
that shall effectually take away all that resistance, 
which the depravity of man’s heart makes to the re- 
vealed will of God. In the gospel, God calls us to 
partake of eternal redemption and salvation by faith 
in his Son, and to turn from sin to God with our 
whole hearts. To resist and reject this divine call, is, 
according to scripture, the highest contempt of divine 
goodness, and of divine authority ; to comply with it, 
is our chief duty and interest. It is certainly of great 
importance to know, whether we are warranted to 
seek from God the greatest, the most necessary bless- 
ings we can seek from him. 

It is agreed on all hands, that there are divine opera- 


ON THE SCRIPTURE DOCTRINE OF GRACE. 139 


tions producing good motions and impressions, which 
may be, and which too oft are resisted. It is agreed, 
that many good impressions which are not effectual for 
men’s actual conversion to God, may be subservient 
to it, and may prepare men for it. Yea, where divine 
grace effectually inclines men’s hearts to comply with 
the divine call, the compliance with the will of God is 
not absolutely perfect. Otherwise men would be per- 
fect in faith and holiness. Some of the most zealous 
asserters of efficacious grace own, that where resist- 
ance to the divine will, is hindered or removed, it may 
be said in some sense that the power of resisting is 
not removed. ‘There is in the faculties of a sinner’s 
soul, a power of doing many bad things, which the 
restraints of God’s providence, or grace of his Spirit, 
effectually hinder. The most- eminent saints cannot 
pretend, that even after their conversion, they always 
fully comply with the good motions of God’s Spirit. 
Where there is a defect of compliance, it may be said 
there is some sort of resistance. It is, therefore, on 
good grounds, that they who assert the real efficacy 
of grace, for restoring and promoting the divine image, 
instead of affecting to use the ambiguous term irre- 
sisttble, choose rather to call divine sanctifying grace 
insuperable or invincible. To assert the efficacy of 
grace, is to assert that we are warranted, in scripture, 
to seek not only such grace as shall produce impres- 
sions of a good tendency, or a mere power of turning 
. holy, but such grace as-shall produce holiness itself ; 
taking away the aversion or resistance of the heart to 
the divine will, and determining it to a sincere compli- 
ance. What ground there is for this branch of the 
doctrine of grace, in the scriptures which treat of that 
subject, may appear in some measure from the follow- 
ing observations. ‘ 

In the first place, it is proper to reflect here on what 
was hinted before, about the meaning of resisting 
divine grace, as it is explained by the people who re- 
fuse to ascribe to it an insuperable efficacy. It is to 
resist the call of God in the gospel, which requires 
faith, repentance and universal holiness. To resist 


140 M‘LAURIN’S ESSAY 


divine grace, is, according to this explication, to con- 
tinue in impenitence and alienation from the life of 
God. Now the effect of converting and sanctifying 
grace, is, to take away these evils. To resist the call 
of the gospel, is, according to scripture, to have a heart 
of stone. The scripture teaches us, that the grace of . 
God takes away the heart of stone, and gives a heart 
of flesh. This proves that there are operations of the 
divine Spirit, which take away the resistance of the 
heart to the will of God. 

They who oppose the doctrine of effectual grace, 
own, as was observed before, divine operations giving 
the soul power and ability to turn to God. Their 
main objections are against operations, determining 
the will or governing principles and inclinations of the 
soul. But the prevalent inclinations and dispositions 
of the soul, are the very things which the scripture 
calls the heart: and the scriptures above adduced 
show, that the heart is the main thing on which the 
efficacy of grace is exerted. To give a new heart, is 
to give prevalent holy inclinations and dispositions to 
comply with the will of God. Accordingly, we are 
told that God Almighty works to will and to do, and 
that his people are a willing people in the day of his 
power. These, and the like expressions, plainly denote 
the removal of unwillingness or resistance; and. a 
sufficiency of power and intrinsic efficacy in the opera- 
tions of divine grace for that effect. 

It may give further light to this subject, to consider 
the nature of that holiness, which, according to scrip- 
ture, is the effect of the grace of the Holy Ghost. It 
does not consist merely in a power to obey God, with- 
out real prevalent inclination to it. According to 
scripture and reason, holiness consists chiefly in the 
rooted prevalent inclinations and affections of the 
heart.—Love is the fulfilling of the law, and the end 
of the commandment. The scriptures do not ascribe 
to the grace of God_merely a power to believe, to 
repent, to love and obey God: they ascribe to it these 
excellent effects themselves. They do not leave room 
for sinners to boast, that they are only beholden to 


ON THE SCRIPTURE DOCTRINE OF GRACE. 141 


God for good abilities, and that they are beholden for 
their good inclinations to themselves. The operations 
of God’s grace are represented in scriptyre, as inclin- 
ing men’s hearts to God’s testimonies, and causing 
them to walk in his statutes. Such expressions plainly 
denote, that the divine operations, to which men are 
beholden for conversion and spiritual life, are of such 
efficacy as to have an infallible connection with the 
effects ascribed to them. This may be further con- 
firmed from the scripture account of the greatness of 
the power exerted in them. The observations for- 
merly made on this subject, show that the energy of 
grace is sufficient to overpower the obstinate resistance 
the sinner’s heart made formerly to the divine call; and 
that it must triumph over all opposition. 

Whereas, the view that has been taken hitherto of 
the scripture doctrine of grace, is somewhat general; 
there are some special branches of it which require 
more particular consideration, because of the particu- 
lar prejudices entertained against them. Of this num- 
ber, is the doctrine concerning an ordinary work of the 
Spirit of God enlightening men’s minds. Some of the 
scriptures which contain that doctrine have been 
already mentioned. But various objections are ad- 
vaneed against deducing such a doctrine from these 
scriptures, or any others that are brought for the proof 
of it. Sometimes it is pretended, that these scriptures 
are only meant of the external revelation of the gos- 
pel, common to the body of Christians; sometimes that 
they are meant of extraordinary operations of the 
Spirit of God, i which the body, even of real Chris- 
tians is not concerned. It is on such grounds that the 
doctrine of an ordinary inward work of enlightening 
grace is opposed. What force there is in such objec- 
tions against that doetrine, will appear by a few re- 
marks on some of the chief scripture testimonies on 
which it is founded. 

When our Saviour says, that all who should come 
to him would be taught of God; it is evident that he 
speaks of a divine teaching, that is ordinary and com- 
mon to all real Christians. The teaching he speaks 


142 M‘LAURIN’S ESSAY 


of, can be no more extraordinary than’coming to him, 
or believing on him. It is no less evident, that the 
teaching he speaks of, must be something else than the 
external teaching of God’s word: for he adds, that 
all who should be thus taught, would come to him. It 
is manifest, therefore, that he speaks of a teaching, 
which has a certain connection with true faith, which 
cannot be said of outward instruction; and he speaks 
of a teaching that is necessary in order to faith, which 
cannot be said of any of these extraordinary privileges 
or gifts, which are peculiar to a few, and in which the 
body of Christians is not concerned. 

When Christ exhorts the Laodiceans to accept of 
eyesalve to anoint their eyes, that they might see; he 
speaks to a people who enjoyed the outward light of 
the gospel already ; and therefore he does not mean 
merely outward instruction : and seeing he makes this 
kind offer to all that people, this proves that the bles- 
sing he offers, is not to be reckoned among the extra- 
ordinary gifts of the divine Spirit—The like observa- 
tions are evidently applicable to various other scrip- 
tures which treat of the same subject. Thus, Paul 
_ prays in behalf of the Ephesians, notwithstanding of 
their enjoying the outward revelation of the gospel 
already ; “that the God of our Lord Jesus Christ- would 
give them the Spirit of wisdom and revelation in the 
knowledge of him; the eyes of their understanding 
being enlightened, that they might know what is the 
hope of his calling, and the riches of his inheritance in 
the saints, and the exceeding greatness of his power 
towards them that believe; as also that God would 
strengthen them with might, by his Spirit in the inner 
man; that they might comprehend with all saints, 
what is the breadth, and length, and the depth and 
height, and to know the love of Christ which passeth 
knowledge.”? ‘To the same purpose are the scriptures, 
which speak of God’s shining into the heart to give the 
light of the knowledge of his glory, in the face of 
Jesus Christ; of his opening men’s eyes, to behold 
wonderful-things out of his law; and of an anoint- 
ing from above, which teacheth all things. 


ON THE SCRIPTURE DOCTRINE OF GRACE. 143 


When our Saviour promises to all who love him 
and keep his commandments, that he will come unto 
them and manifest himself to them ; it is plain that it 
is not merely the external manifestation of himself in 
the gospel that is meant. It is evident, that he speaks 
of a privilege that is peculiar to them who love and 
obey him; and the context shows he manifests him- 
self otherwise to those than to the rest of the world. 
It is no less evident that the privilege he speaks of, 
cannot be reckoned among the extraordinary gifts pe- 
culiar to a few, and which the body of sincere Chris- 
tians are not concerned in. His words import that 
inward manifestations of the Redeemer, can no more 
be restricted to a few extraordinary persons, than love 
and obedience to him: though no doubt all these 
things admit of very different degrees. 


SECTION IH. 


OF THE DIFFERENCES BETWEEN THE WORK OF THE 
HOLY GHOST, AND FALSE APPEARANCES OF IT. 


The considerations of the differences between true 
and false pretences to the Spirit of God, is of manifold 
use, both for vindicating the doctrine of grace, and for 
directing us to a just improvement of it. Because, so 
many people in all ages have so grossly imposed on 
themselves and others, in their pretences to divine 
communications; this is a main thing which some 
people make a handle of for justifying their prejudices 
against all such pretences in general. A due conside- 
ration of the differences between the work of the di- 
vine Spirit, and the things falsely ascribed to him, will 
make it evident that these prejudices are without just 
foundation. To argue that there are no real opera- 
tions of the Holy Ghost on the hearts of sinners, be- 
cause many people deceive themselves, in pretending 
to such things; is as unreasonable, as to affirm that 
there is no true and sincere holiness in the world, be- 
cause there are so many hypocrites. 

In treating of false pretences to the Spirit of God, it 


144 M‘LAURIN’S ESSAY 


is needful first, and chiefly, to consider false pretences 
to his sanctifying grace. Pretences to his extraordi- 
nary gifts; such as prophecy, miracles, and immediate 
inspiration, are more rare and uncommon. It is pro- 
per to observe that without pretending, either to the 
extraordinary gifts of God’s Spirit, or to his sanctifying 
grace, a man may pretend to these things which are 
very fitly called common operations; that is, to such 
good motions and impressions from the Spirit of God, 
as may be found in-the hearts of bad men, and which 
are of an excellent tendency, but are not duly com- 
plied with. As for those who own internal, but not 
insuperable and effectual grace, they are, of all people 
in the world, most obliged to allow, that men void of 
true holiness, may truly pretend to inward operations 
of the Holy Ghost. According to them, there are no 
ordinary operations of the Spirit of God, but what men 
may resist and defeat: that is, there are none but a 
man may be favoured with, and yet continue in his 
impenitence and impiety. 

If a man carry his pretences no higher than these 
common operations, it is evident that supposing him 
to be in a mistake, it is not of the most dangerous 
kind. A man who justly accuses himself of resisting 
good motions, which he has felt in his heart and con- 
science, may be supposed to be mistaken in ascribing 
these motions to divine operation. But his error is 
far from being so dangerous, as that. of a man, who, 
without pretending to the Holy Ghost, falsely pretends 
to holiness itself; and imagines he has attained to the 
image of God, without his grace. There is the more 
need of considering this, because of the manner in 
which some people treat of the delusions of self-love 
in religion. They speak on that subject, as if the only 
most dangerous self-deceit, was false pretence to the 
Holy Ghost; whereas, indeed, the most dangerous 
delusion is false pretence to holiness itself, whether 
people ascribe their attainments to the Holy Ghost or 
not.—If a man falsely pretend to the image of God, 
his error cannot be the less sinful, or less hurtful, be- 
cause he does not ascribe his having the divine image, 


ON THE SCRIPTURE DOCTRINE OF GRACE. 145 


to the divine Spirit. The grossest Pelagianism, by 
which a man renounces all pretence to the inward 
efficacy of God’s Spirit, and disclaims all dependence 
and obligations to it, cannot make his self-deceit, 
either innocent or less dangerous. It is rather the 
more dangerous, because there is the more self-confi- 
dence and presumption in it; self-confidence is ac- 
knowledged by all judicious moral writers, to have a 
great tendency to self-deceit in all cases; but in none 
more than in the concerns of religion. 

They who deny ail inward operations of the grace 
of God, must accuse even those who are endued with 
true holiness, if they ascribe it to the Holy Ghost as 
chargeable with false pretences to divine communica- 
tions. But they ought in all reason to acknowledge, 
that such men’s mistake is far from being pernicious. 
The grossest Pelagian ought to own, that if men’s 
pretence to the divine image be just and true, though 
their pretence to the divine Spirit as the cause of it be 
false, these men cannot be supposed to be excluded 
from the favour of God, merely because they are guilty 
of ascribing too much to his grace. 

In considering the differences between true and false 
pretences to sanctifying grace, it is not needful to con- 
fine our views to the scriptures above adduced, to 
prove that holiness, in all its parts, is the effect of it. 
When once it is proved, that the grace of God is the 
cause of true holiness, all the scriptures which explain 
the nature and characters of true holiness, may be 
justly considered as explications of the work of the 
Holy Ghost. 

It is evident from scripture, and the experience of 
all’ages, that many people who are void of true holi- 
ness, may have some resemblances of the several parts 
of it, by which they may not only impose on others, 
but also on themselves. They may have resemblances, 
not only of the outward parts of it, or of external obe- 
_ dience, as it is said of Herod, that he did many good 
things, but also of the inward good dispositions whence | 
it proceeds. They may have some sorrow for sin, 
some kind of faith or- belief, concerning the great 

13 


146 M‘LAURIN’S ESSAY 


truths of the gospel; some sort of delightful affections 
in the contemplation and worship of God, and kind 
affections towards men. By this means, people who 
want true holiness, may have some appearances or re- 
semblances of faith and repentance, and of the love 
we owe to God and our neighbours. 

In the first place, there are various instances in 
scripture, of appearances and resemblances of repent- 
ance, in the hearts of the impenitent. Cain and Judas 
felt bitter remorse ; Saul wept aloud; Ahab was in 
heaviness, when rebuked for his wickedness, and Felix 
trembled. The Pharisees who lived in our Saviour’s 
time, kept frequent fasts; and so did their predeces- 
sors, the hypocritical Jews; whom Isaiah describes as 
a people, who pretended to afflict their souls for their 
sins, and yet continued in the practice of them; par- 
ticularly in the sins contrary to righteousness, charity, 
and mercy. Thus, men may have fear and trembling, 
heaviness, and sorrow, with weeping in considering 
their sins, and yet neglect that sincere repentance, 
which the scripture calls repentance unto life. In 
order to a right view of the sources of these, and the 
like resemblances of repentance, and of the differences 
between them and the good things they resemble, it is 
proper to consider the following things. 

The affections which may be found in men’s hearts, 
in considering or confessing their sins, or in devout 
exercises in general, may be divided into three sorts. 
First, there are some ‘affections which are in their own 
nature evil and corrupt; such as. all affections, con- 
trary to the love we owe to God and our neighbours. 
Secondly, there are others, which may be called com- 
mon good affections, which are in their own nature 
good, and even necessary, though not sufficient in 
order to true holiness : such as a general desire of es- 
caping future punishment, and of obtaining eternal 
happiness, and of the Divine favour, as the means of 
that happiness, which desire may be found in different 
degrees, in hearts void of true divine love. Thirdly, 
sincere holy affections, such as all the affections in- 
cluded in love to God with our whole heart, and love 


ON THE SCRIPTURE DOCTRINE OF GRACE. 147 


fo our neighbour as ourselves; and the affections, 
which, though they may be distinguished from divine 
love, have a necessary connexion with it; such as sin- 
cere prevalent hatred of all sin, and suitable desire of 
deliverance from it. 

It is obvious that the second sort of affections may 
produce various degrees of sorrow for sin, in hearts 
void of sincere love to God. But there are various 
characters which distinguish such sorrows from true 
repentance. There is a great difference between that 
sorrow for sin, which flows merely from fear of pun- 
ishment, and that sorrow which flows from love to 
God and holiness. A deepconcern to escape the pun- 
ishment of sin, is in itself good and necessary. The 
fault in men’s concern that way is in the defect, and 
not in the excess. But as such.concern, and that fear 
which proceeds from it, may be found in hearts void 
of love to God and his laws, it is evident, that such 
fear without love, is not sufficient to true holiness. 
Where a man’s sorrow for his sin does not proceed 
from a love to God and his law, his sorrow for sin 
is without suitable hatred of it! A man may have 
strong prevalent inclinations to sin, while mere self 
makes him dread its consequences; and that dread 
may affect him’ in a very sensible manner. It is ne- 
cessary to distinguish between mere fear and sorrow 
for sin, and prevalent hatred of it ; between hatred of 
sin itself, and mere hatred of the consequences of it; 
and between the sorrow for sin that flows from the 
love of God and holiness, and that which flows only 
from some inferior principle. 

It is proper also to observe, that there is a great 
difference between that dejection of spirit, and remorse 
of conscience which is involuntary, and in which 
men’s minds are, as it were, merely passive ; and that 
voluntary self-abasement for sin, which equally im- 
plies a sincere desire of deliverance from it, and of 
suitable contrition of spirit on the account of it. Some 
of the scripture instances above adduced, serve to il- 
lustrate this. It is evident that the heart of Felix was 
pierced with a sense of the evil of his sins, against his 


148 M‘LAURIN’S ESSAY 


will.—Accordingly, he desired the person, whose dis- 
course had alarmed his conscience, to’ go away for 
that time ; and though he spoke of calling for him at 
a more convenient time, it does not appear that he 
was in good earnest. He did not want to be delivered 
from his sins, but from his convictions. On the other 
hand, the self-abasement of a sincere penitent is vol- 
untary. For the same reason that he hates his sin, he 
loves repentance. Not only his heart is reconciled to 
it, but he is desirous of more and more of it. Thus 
the Psalmist said, J will confess my transgressions 
unto the Lord. I acknowledge my transgressions ; 
and my sin is ever before me. And in Job, That 
which I know not, teach thou me: if I have done 
iniquity, I will do so no more. ; : 
Though a man be voluntary in his sorrow and self- 
abasement for sin, he may be so partial as to neglect 
some essential parts of it. There is a great difference 
between sorrow, or even hatred of some particular 
transgressions, and sincere prevalent grief and hatred 
of all our sins. Ahab was in heaviness for his cru- 
elty to Naboth, Saul for his cruel ingratitude to 
David, and Judas for his horrid treachery. But 
these men were not at pains to get their hearts pen- 
etrated with a due sense of the evil of all their 
sins. It may be objected that even the most emi- 
nent penitents do not attain to a perfect knowledge 
and remembrance of all their-sins, without excep- 
tion. But in answer to this, it is certain that true 
penitents are deeply affected with the several chief 
parts of their depravity and corruption. They have 
broken hearts, and contrite spirits, or sincere grief and 
hatred of all the evils that hinder suitable love to God 
and men, of all their corrupt passions, and inordinate 
affections. d 
The hypocritical Jews, who are described by Isaiah 
as a people who pretend to afflict their souls for their ~ 
sins, probably did not wholly neglect all manner of 
confession and sorrow for sin: but since they contin- 
ued in the sins that are contrary to righteousness and 
mercy, either they did not mourn for these sins at all, 


ON THE SCRIPTURE DOCTRINE OF GRACE. 149 


or at least they wanted that sorrow for sin that deter- 
mines the heart to forsake it. It is possible they might 
be so blinded, by covetousness and self-flattery, that 
they were not sensible of these particular evils. It is 
probable this may have been also the case with the 
hypocritical Pharisees. Seeing they kept frequent 
fasts, it is likely they mourned for some sins. But 
seeing they neglected the weightier matters of the 
law, judgment, mercy, and the love of God, it is likely 
they were not in any tolerable measure affected with 
the sins contrary to these duties. 

Partial views of the law of God, and of the evils 
of our own hearts and lives, in comparing them with 
that divine standard, are a principal source of self- 
deceit in religion. - The influence of such partiality is 
so noxious, and so extensive, that it will be needful 
frequently to reflect upon it in the present inquiry. 
False pretence to the sanctifying grace of the Holy 
Ghost, supposes false pretence to holiness itself. This 
necessarily implies that men have false or defective 
notions of the rules of holiness, of their own hearts 
and lives, or of both. Though men’s notions of the 
general rules of holiness, be in the main, just and 
right, self-flattery may make them commit very essen- 
tial errors in the application of them; or in trying 
themselves by them. They may mistake a partial 
reformation for universal holiness. When men rest 
satisfied with a reformation that labours under essen- 
tial defects, this evidently supposes proportionable 
‘defects in their acknowledgments and convictions of 
sin. Partial convictions of sin, spread their bad influence 
through all other endeavours and attainments in reli- 
gion. They make men partial in their applications for 
pardoning mercy and sanctifying grace, and in their 
purposes and endeavours after obedience. It is evident, 
that gross partiality in religion is a main thing in the 
scripture characters of hypocrisy. It is a chief part of 
the charge against the hypocritical’ Pharisees. While 
they, in what they did well, were very exact about some 
things enjoined by the divine law, they left other things 
undone, that were even of greater importance. 

13 * 


150 M‘LAURIN’S ESSAY 


If partial views of sin and duty be a main cause of 
false pretences to the several parts of holiness; they 
have ina special manner, a great influence on false 
pretences to repentance. Men may ofttimes mourn ~ 
for some sins, which they can hardly avoid being in 
some measure sensible of; while pride and self-love 
render them inexcusably blind and insensible as to 
other sins no less dangerous. It isa very useful divi- 
sion the apostle makes of all depravity, into filthiness 
of the flesh and of the spirit. There is a good ground 
to interpret the first expression as meant of the Various 
branches of sensuality, and the second of all the evils 
that may be distinguished from it; such as pride, 
malice, covetousness, and the like. Some have justly 
observed that men-who have any manner of concern 
about religion-are ofttimes more easily made sensible 
of the evils of the first sort now mentioned, than of 
the second. The observation is founded on the scrip- 
ture account of the hypocritical Pharisees. It is evi- 
dent that pride, malice, and covetousness were their 
predominant sins. At the same time they seem to 
have kept at a distance from gross sensuality, and to 
have affected an uncommon austerity. It seems to 
have been owing to this artifice that they acquired the 
character of the strictest sect of the Jews; while they 
imposed not only on others, but on themselves. Such 
instances of self-deceit are too frequent in all ages. 
This may partly be accounted for by considering some 
of the most obvious differences between the various 
branches of sensuality, and the other sins above men- 
tioned.—The former are less capable of escaping ob- 
servation, or disguising themselves under-any good 
appearance ; whereas the latter are more subtile, more 
blinding, and less easily discerned, where self-love is 
predominant. The more dangerously stupid must 
they be, whose consciences charge them with gross 
sensuality, and yet are not alarmed at it. Yet not- 
withstanding of this, it is evident that the other evils, 
called the sins of the spirit, where they are predomi- 
nant, are no less inconsistent with true ‘holiness than 
sensuality itself. 


ON THE SCRIPTURE DOCTRINE OF GRACE. 151 


Though a man who has been very partial and de- 
fective in his acknowledgment of sin, come to have 
more extensive views, and more extensive sorrow for 
sin; yet if all this does not produce some sincere pre- 
valent inclinations to forsake his sins, his pretences to 
repentance are ill-founded. ‘Though confession of sin 
be exceedingly necessary, yet the scripture, on good 
grounds, directs us to distinguish between conféssion 
of sin, and forsaking of it. All the good affections 
and dispositions included in repentance, that can be 
distinguished from a prevalent inclination to turn from 
sin to God, must conspire to strengthen that inclina- 
tion, and to oppose whatever clashes with it. It will 
be afterwards considered how impenitent sinners may 
excite in themselves several passions, in various devout 
exercises, and particularly in confessing of sin: it is 
sufficient to observe at present, that whatever these pas- 
sions be, or however they are raised, while men want 
love to God and holiness, with their whole hearts, 
and that prevalent hatred of sin, which is connected 
with it, their pretences. to repentance are false and ill- 
grounded. 

The differences between true repentance and false 
appearances of it, will be farther illustrated, in con- 
sidering divine faith and love, with which true repent- 
ance has a necessary connection. From what is said, 
it appears that these differences are far from being in- 
considerable or indiscernible. The sincere penitent 
has in the main just, views of God’s law, and of his 
own sins in heart and life. He has a real propensity 
to habitual self-abasement for them: they are the 
objects, not only of his sorrow, but also of his chief 
hatred, and his hatred of sin flows from sincere love 
to God. 

In the next place, it is evident from scripture and 
experience, that people void of true holiness, may 
have some resemblances of faith in the Lord Jesus 
Christ. But it is still needful to remember, that, ac- 
cording to scripture, true and sincere faith has a con- 
nection with holiness and salvation. Thus, the scrip- 
tures speaking of Christ, tell us, that as many as re- 


152 M‘LAURIN’S ESSAY 


ceived him, to them gave he power to become the sons 
of God, even to them that believe on his name, and 
that God so loved the world, that he gave his only 
begotten Son, that whosoever believeth in him should 
not perish ; but have everlasting life. Notwithstand- 
ing of this, the scripture speaks sometimes of a sort 
of faith, that is found in the hearts of the impenitent. 
Thus the apostle James treats at some length, of some 
self-deceivers, who valued themselves on a faith with- 
out works, which, according to the apostle, is dead, 
being alone. We read of many in Jerusalem, who be- 
lieved in the name of Christ, when they saw his mira- 
cles, to whom notwithstanding Christ would not com- 
mit himself because he knew all men. We are told 
that even Simon Magus believed when he saw the 
miracles performed by Philip. The parable of the 
sower in Luke, carries this matter still somewhat far- 
ther. There it is said, that they on the rock, are they, 
who, when they hear, receive the word with joy ; but. 
it is added, and these have no root, who for a while 
believe, and in time of temptation fall away. The 
scripture teaches us that a main thing belonging to 
the nature of faith is trust in God, founded on his 
word. The prophet Isaiah speaks of some hypocriti- 
cal Israelites, who had some resemblances of this trust. 
He says, they called themselves of the holy city, and 
stayed themselves upon the God of Israel. 

These and other scriptures show that men may have 
several resemblances of faith, by which they may 
impose on themselves. But there are various char- 
acters which distinguish true faith from these false 
appearances. Men may give some assent to the gos- 
pel, and their faith in the mean time labour under 
essential defects, as to its extent, as to the root it has 
in the soul, the ends proposed by the various actings 
of it, and the impressions which the objects of faith 
make upon the heart. 

In the first place, it is evident that a man may enter- 
tain some belief of Christ’s divine mission, without 
owning the principal ends of it; and particularly with- 
out acknowledging the sovereign and incomprehensi- 


ON THE SCRIPTURE DOCTRINE OF GRACE, 153 


ble love, mercy, and grace of God, in redemption, by 
Christ’s blood. And yet the whole tenor of scripture 
doctrine on this head shows, that it is on this redemp- 
tion that sincere faith must fix the Christian’s heart, his 
trust and confidence ; as being the only solid relief 
from all his fears, and foundation of his hopes; not 
only a very great, but absolutely the greatest manifes- 
tation of God’s glory, and chief gift of his mercy : 
and consequently a rich source of the strongest motives 
to love and obedience. Notwithstanding of this, the 
apostle in writing to the Galatians, plainly intimates 
to them, that there were Judaizing Christians among 
them, who, though they owned Christ’s mission, made 
his death to be in vain, and frustrated the grace of 
God. And there is too much ground to believe that 
these Judaizing Christians have had their successors 
in all ages. 

In the next place, it is evident that asinner may 
acknowledge redemption, and apply to the mercy of 
God in the blood of his Son, for the remission of sins, 
without applying sincerely for the sanctification of 
heart and life. This was the defect of the Solifidians, 
as they are called, whom the apostle James speaks of, 
as a people who hada sort of faith which, being with- 
out works. was dead. It is evident that this is not the 
faith by which, according to scripture, sinners believe 
to the saving of their souls. True faith must give due 
acceptation to the true and faithful saying, that Jesus 
Christ came to save sinners; and it is an excellent 
description we have of that salvation, when we are 
told that he saves his people from their sins. Sincere 
faith must embrace the gracious offers of the gospel, 
where the Redeemer is proposed to us, as made of 
God to us, wisdom, righteousness, sanctification, and 
redemption. The -sinner who continues in his sins, 
rejects these offers; and while he does so, he neglects 
that which is called the end of our faith, the salvation 
of the soul. Sanctification is not merely a principal 
part of salvation and happiness ; but that to which all 
the other parts are subservient.—Sanctifying grace, as 
well as pardoning mercy, is an essential part of the 


154 M‘LAURIN’S ESSAY 


Redeemer’s purchase ; and as both these blessings are 
the ends of Christ’s blood ; so both of them must be 
the ends of the various actings of that faith, which 
the apostle calls faith in Christ’s blood. —Sincere faith 
in acknowledging redemption, and embracing Christ’s 
mediation, must dispose the heart to aim habitually at 
the great ends of it. And seeing the ends of Christ’s 
giving himself for us, and of his whole mediation, 
are to redeem us from our iniquities, and purify us to 
himself a peculiar people, zealous of good works: in 
reinstating us in God’s favour, to restore in us his 
image, which is a chief effect of it: to bring us to con- 
formity to God and holiness, and true happiness in 


the enjoyment of him; or, as this whole matter is — 


briefly expressed in scripture style, to save us from sin, 
and to bring us to God; unless these great ends of 
Christ’s mediation be the ends of our acting of faith 
in him, we have not that faith, concerning which it is 
said that he who believes has passed from death to life. 

In the mean time, it is fit to observe, that the self-_ 
deceiver, who continues in his sins, and yet pretends 
to faith in the Redeemer, may indeed imagine that he 
receives the Redeemer, by faith, not only for remis- 
sion, but also for sanctification. Perhaps there are not 
very many, who have any tolerable knowledge of 
Christianity, who’ do not own that these things are 
really inseparable. But, as was observed before, 
through the delusions of pride and self-flattery, people 
may lose the benefit of general truths, by a wrong 
and partial application of them. ‘The self-deceiver 
imagines that he receives Christ for sanctification, be- 
cause he is at some pains to apply for his grace, and 
to have some kind of dependence on it for holiness of 
heart and life, according to his false and partial appre- 
hensions of it. But since his apprehensions of it 
labour under so essential defects, his faith is not that 
faith which works by love, and purifies the heart ; 
and therefore it is not what the scripture calls faith 
unfeigned. 

In considering these characters of sincere faith, 
which relate to the ends of it; it is not sufficient to 


ON THE SCRIPTURE DOCTRINE OF GRACE. 155 


consider sanctification in general. It is needful to 
remember that it is a chief part of sanctification, to 
have hearts disposed to glorify the divine perfections, 
suitably to the various manifestations of them, in which 
we have access to acknowledge or contemplate them. 
But though our praises should extend to all God’s 

works, and to his favours to other creatures, it is evi- 
dent we are chiefly obliged to acknowledge the divine 
excellencies as displayed in these divine works, in 
which we ourselves are more immediately concerned. 
As therefore it is a main end of knowing and believing 
the truths of natural religion, that we may honour 
God’s perfections shining in creation and providence ; 
so that design of knowing and believing the peculiar 
- truths of the gospel, is to honour his perfections shining 
in the works of redemption and grace. If our hearts 
are not sincerely disposed to comply with this design 
of the gospel, our faith is not that faith which receives 
the love of the truth. ‘The evil of atheism consists in 
men’s denying, or not acknowledging their obligations 
to the First Cause, as the Author of our being, and of 
all the good we enjoy or expect. The evil of unbelief 
in rejecting the gospel, is men’s not acknowledging 
and honouring aright the sovereign mercy and grace 
of God in the Lord Jesus Christ as the source of the 
salvation and happiness of sinners. 

It is obvious, that men may give some assent to the 
gospel, while their hearts do not thus comply with the 
design of it: they may have some speculative belief 
of the reality of the things revealed in the gospel, 
without just views of the glory and excellency of them. 
_ They may even have some concern about the various 

parts of salvation which Christ has purchased, with- 
out due complacency and esteem of his mediation itself. 
Yet it is evident from the whole tenor of scripture doc- 
trie on that head, that a main character of sincere 
faith is, a transcendent esteem, and complacency of 
soul in Christ’s mediation, as a most amiable manifes- 
tation of the glory and grace of God in the salvation 
of sinners. As this is a point of considerable, of very 
great importance, it is proper to hint at some of the 


156 M*‘LAURIN’S ESSAY 


proofs of it. It may be proved from the scripture 
account of the ends of faith itself, and its principal 
objects, as also the chief cause and chief actings of 
it. When the apostle Paul speaks to the Ephesians, 
of God’s gracious purposes concerning the salvation 
of sinners by his Son, and of that faith which is the 
great meaus of salvation, he teaches that the end of 
these things is, that we may be to the praise of the 
glory of God by trusting in Christ; particularly that 
we may be to the praise of the glory of his grace, or 
that he may show forth, and consequently that we 
may acknowledge, the exceeding riches of his grace in 
his kindness in Christ. The same apostle speaks of 
the work of faith wrought with power, and says that 
the end of it is that the name of the Lord Christ may 
be glorified in us. 

There are several scriptures wherein the apostles 
describe the superlative esteem which they had them- 
selves of Christ’s mediation. It is evident that such 
scriptures ought not to be considered as containing 
merely descriptions of their faith and love, but also as 
containing patterns of ours. Paul tells us he was 
determined to know nothing else but Christ, and him 
crucified, that he gloried in nothing else, and that he 
counted all things else loss. Though other sincere 
Christians come far short of this apostle, yet all are 
under the same obligations in the main, to honour the 
mediation of Christ with their. whole hearts. Accor- 
dingly we are told in general that to them who believe, 
he is precious, or, as the word so rendered imports, 
honourable; that to them he is the power and wis- 
dom of God; and that im glorying, they glory only in 
the Lord. 

These and the like scriptures show the necessity of - 
a transcendent esteem of the mediation of Christ as a 
bright display of God’s glory in our salvation. This 
may be farther confirmed and explained from some of 
the scripture commendations of it. Unless these com- 
mendations or declarations of its excellency, make, in 
some measure, a due impression on our hearts, we 
neglect a main part and main design of the gospel.— 


ON THE SCRIPTURE DOCTRINE OF GRACE. LSet 


Some scriptures commend the work of redemption as 
a transcendent manifestation of the divine perfections 
in general: it is of that blessed work the apostle is 
writing to the Colossians, when he speaks of the glory 
of that mystery which was manifested to them, and 
which he says, was Christ in them the hope of glory. 
Other scriptures make particular mention of several 
divine perfections, shining in that divine work with 
peculiar lustre ; such as divine justice, power, and wis- 
dom, but especially mysterious love, mercy, and con- 
descension to sinners. Thus, we are taught, that by 
the propitiation in Christ’s blood, God declares his 
righteousness in the remission of sins; that he may 
be just, and the justifier of him who believes in Jesus ; 
that to them who are called (as in the seripture above 
mentioned) Christ is the power and wisdom of God ; 
that herein is love, herein is the love of God manifes- 
ted ; in this God commends his love, and shows forth 
the exceeding riches of his grace, his rich mercy and 
great love, wherewith he loved us, even love whose 
height, depth, length, and breadth, surpass our know- 
ledge. 

It is evident, that our esteem of Christ’s mediation, 
should be in some measure, suitable to the gospel 
declarations of its excellency. This is plainly implied 
in the scripture account of the cause of faith, and of 
its chief actings and influence. When God, the author 
of faith, shines into the heart, we are told that he 
gives the knowledge of his glory in the face of Jesus 
Christ. We are more particularly directed to seek 
God’s Spirit to strengthen us in the inner man, that 
we may know the love of Christ- As to the chief 
actings and influence of faith, a life of faith working 
by love, is described by beholding the glory of the 
Lord, so as to be changed into the same image as by 
the Spirit of the Lord.—These words are meant of 
that glory of the Lord, which is more clearly revealed 
under the New Testament; that is to say, the glory 
of the Lord in redemption. * * * * * 

The scriptures which explain the nature of holiness, 
and the work of the Holy Ghost, show that divine 

14 


He 7 M‘LAURIN’S ESSAY 


love is the chief part of the divine image. To love 
God with all our heart and soul, is to obey the first 
and great commandment of his law. And therefore, 
when it is said that the end of the commandment is 
love, out of a pure heart, and a good conscience, and 
faith unfeigned; though love to our neighbours is by 
no means to be excluded, it is to the love of God that 
this is chiefly applicable. Yet it is certain that men 
void of divine love, may impose upon themselves by 
various resemblances of that’ holy disposition of soul. 
Without love to God, with the whole heart, men may 
have some delight in devout contemplation of him, 
some desires after his favour and approbation, with 
various hopes and fears, joys and sorrows, which result 
from ‘such desires. 

That without sincere love to God, men may have 
some delight in contemplating him, is evident from 
this, that, besides. a principle of love, there are other 
affections, from which some such delight may natu- 
rally proceed: and particularly it is obvious, that 
where God is not the object of men’s love, he may be 
the object of their admiration. The prophet Isaiah 
speaks of some very bad men, who he says, had some 
sort of delight in approaching to God; that is, in wor- 
shipping him. His words are, They seek me daily, 
and delight to know my ways ; as a nation that did 
righteousness, they delight in approaching to God. 
It is said of Ezekiel’s hearers, that with their mouth 
they showed much love ; but their heart went after 
their covetousness. It is added, and lo thow art unto 
them as a very lovely song, of one that hath a plea- 
sant voice, and can play well on ‘an instrument, for 
they hear thy words, but they do them not. It was 
observed before, that in the parable of the sower, they 
who are compared to the stony ground, are not only 
said to receive the gospel, but to receive it with joy. 
Joy in receiving the gospel, which contains so many 
motives to divine love, bears a resemblance to that 
holy affection. Many of Christ’s hearers are said to 
have been astonished at his doctrine, while they were 
far from complying with the design of it. It is proba- 


ON THE SCRIPTURE DOCTRINE OF GRACE. 159 


ble their astonishment was not without some sort of 
pleasure and delight. No doubt, the discourses, both 
of our Saviour and of the prophet Ezekiel, contained 
powerful motives to divine love. But they did not 
produce that important effect, on the people above 
mentioned, though they produced some delight of 
another kind.—As to Ezekiel’s hearers, the compari- 
son made use of to illustrate these men’s attendance 
on religious exercises, seems to import, that they took 
some pleasure in them, only as a sort of agreeable 
amusement for a time. He was to them as a very 
lovely song. But while the prophet’s discourse only 
affected their imagination, covetousness had the pos- 
session of their hearts. 

In considering the delight which men may have in 
some contemplations of God, without sincere love to 
him, it is proper to take a view of the sources of such 
delight. The natural love of knowledge, which, 
though of a good tendency, may be separated from the 
love of God, and abused to many bad purposes, may 
produce manifold pleasure, both in the contemplation 
of God and his works. The distinguishing faculties 
of rational creatures, make them capable of varions 
considerable enjoyments, in contemplating things won- 
derful and extraordinary ; in contemplating whatever 
has in it admirable order and symmetry, or manifold 
evidence of deep contrivance ; and in a special man- 
ner, in viewing the connexion between causes and 
their effects. People of all sorts seem capable, though 
not equally, of such enjoyment... As all these, and the 
like causes of pleasure in contemplation, admit of great 
variety of degrees, so the highest degree of them is to be 
found in contemplating the works and attributes of God. 

Some have observed, that even the atheistical Epi- 
curean poet, sometimes discovers a sort of transport, in 
contemplating the divine works, while he did not ac- 
knowledge divine wisdom. It is no wonder that the 
contemplation of God’s works, when joined with the 
acknowledgment of his perfections, should afford a 
considerable additional pleasure. It is an effect of 
God’s goodness, that as we were at first created capa- 


160 M‘LAURIN’S ESSAY 


ble of such enjoyments, our apostasy has not wholly 
deprived us of them. They have a manifold good 
tendency.—They tend to make a reasonable soul be- 
think itself what it is capable of, and what its noble 
faculties were designed for. But notwithstanding of 
all this; seeing they are enjoyments, of which very 
bad men may really have some taste, they are attain- 
ments very different from divine love, and the enjoy- 
ments which have a connexion with it. The charac- 
ters, which distinguish these different attainments from 
one another, will be considered afterwards. 

It is proper to consider, in the next place, how, 
without love to God with the whole heart, men may 
have not only some delight in contemplating him, but 
also some considerable desire after his approbation and 


favour. .We read in scripture of people inquiring - 


what they should do to obtain eternal life, and seeking 
to enter in at the strait gate, without complying sin- 
cerely with the method God has appointed for that 
purpose. Ifa considerable desire of eternal happiness, 
may be found in the hearts of bad men; seeing the 
love of the end naturally carries men to a desire of the 
means; it is no wonder that such desire may excite 
men void of divine love, to various good endeavours, 
suitable to their apprehensions of their duty however 
defective. Weare told that Herod was induced, by 
the doctrine of John the baptist, not only to do some 
good things, but many good things; these good things 
seemed to prove some inward good purposes; but 
they did not extend to his parting with Herodias. 

It is acommon and just argument, concerning the 
noxious influence of atheism on the interest of society, 
that it takes off the most powerful restraints of secret 
crimes. This plainly supposes, that some secret con- 
cern about escaping future punishment, and of obtain- 
ing future happiness, may be found in the hearts of the 
most abandoned ; and may have, in some cases, some 
effect on them. It is no wonder, therefore, that the 
like concern should exert itself, with far superior effi- 
cacy, in men who are not entirely dissolute, though - 
they come short of true holiness. 


A 


ON THE SCRIPTURE DOCTRINE OF GRACE. 161 


Both scripture and experience show, that natural 
conscience is a thing which perverse affections may 
stupefy, but cannot quite root out. That principle im- 
plies a power of discerning the difference between 
moral good and evil, or rather it puts it out of men’s 
power entirely, to extinguish a secret sense of that 
difference. It is evident, that natural conscience, to- 
gether with that general desire of happiness, and 
forethought about futurity, which is inlaid in our 
frame, has a tendency to excite a desire of the favour 
of that Being, on whom we have an absolute depen- 
dence. It is plain, that when men have such desire 
after the divine favour, while they are void of divine 
love, it is not theimhaving such desire, but their want- 
ing that love, that is blamable. As the fault of such 
- desires does not lie in excess, but in defect, so true ho- 
liness does not exclude, but strengthen -and direct 
them.—And if these desires had all the effect on men’s 
hearts, which they ought to have, and.to which they 
have a tendency, they would determine them to far 
more suitable endeavours after sincerity ; they would 
determine them to lay aside their false and partial 
views of God, of his law, and of themselves. They 
would excite them to repent of all their sins, to apply 
sincerely to the mercy of God in Christ, for all that 
sanctification which he has purchased, and dispose 
them to habitual consideration of all the principal mo- 
tives and obligations to love God, and hate sin with 
their whole heart. 

But it is too certain that men may have a conside- 
rable degree of concern about future happiness, with- 
out its producing such effects. In the mean time, it 
is evident, that, as such concern admits of very diiffer- 
ent degrees, it must, like all other desires, beget a pro- 
portionable degree of fear, upon apprehension of dis- 
appointment, and of joyful hope in prospect of success. 
And seeing: it strengthens and increases our delight 
in any means of good, when it gratifies at once dif- 
ferent desires, or answers various desirable ends, a 
general desire of future happiness, may increase that 
delight in contemplating God, which proceeds from 

i4* 


162 M‘LAURIN’S ESSAY 


admiration, or some other principle different from di- 
vine love. 

It is evident, that such delight and desires as have 
been described, bear some resemblance to the holy 
affections and desires included in the love of God, and 
the one may be mistaken for the other. These dif- 
ferent principles may ofttimes employ men’s thoughts 
about the same objects, and may excite men to the 
same devout exercises, and other good actions. But 
al] this resenrblance is still consistent with a very es- 
sential unlikeness. 

A man who is really disaffected to his sovereign in 
his heart, so that were it in his power he would not 
have him to reign over him, may yet desire his favour 
for his own ends, and seek gifts and preferments from 
him. In hke manner, men whose hearts are preju- 
diced against the holiness of God, and prepossessed 
with enmity against his law, considered -in its true im- 
port and extent, may have such a persuasion of their 
dependence on him, as shall have a considerable effect 
on them. It is not to be wondered at, that bad men 
should prefer a future state of happiness to a state of 
punishment, and have some considerable desires after 
heaven, while they cannot sincerely say, as the Psalm- 
ist does, Whom have I in heaven but thee, O Lord 2? 
Men may have some love of heaven, without loving 
God, while their desire of heaven excites some desire 
of God’s favour, and of what they apprehend to be 
the way to it. 


It is evident also, that men may have some desine : 
of God’s favour, that they may obtain heaven hereaf- 


ter, while they have superior and stronger desires to 
retain some favourite lusts and corrupt practices here : 
while self-flattery makes them ingenious, in reconcil. 
ing their worst defects with the greatest hopes. Some- 
times men’s desires after heaven, and after the favour 
of God, and the impressions of these things on their 
minds, may appear considerable for a short space of 
time ; but are found to have no root in the soul, see- 
ing they are worn off by the first impressions, from 
any remarkable new temptation. And even where 


ay 


ON THE SCRIPTURE DOCTRINE OF GRACE. 163 


such impressions are more lasting, there is a great- 
difference between general desire of God’s favour, 
flowing merely from a sense of dependence on him, 
and that which flows from a due atlectionate esteem 
of his excellencies, particularly of his moral excellen- 
cies, which, in scripture style, are comprehended un- 
der the name of holiness. Men may have considerable 
desires after God’s favour, without sincere desire of 
conformity to him in holiness; especially, without a 
desire of universal holiness, directed by right views of 
the essential rules of it, and a just application of them. 
Predominant sins may retain their sovereignty in the 
heart, while they do not exclude all desire of heaven, 
and while they do not hinder men from doing many 
good things with that view. But if in such cases, men 
entertain the hope of heaven, it is evident they impose 
on themselves, by partial views of their duty; and 
that, in imagining they study true holiness, they mis- 
take, very inexcusably, a part for the whole. 

As that desire of God’s favour, which may be found 
in the hearts of the impenitent, is a thing very differ- 
ent from divine love; so also is their delight in con- 
templating him. Some account was given of this be- 
fore, but it deserves to be inquired into more particu- 
larly. It is useful to divide the delights attained unto, 
in divine contemplation into two different sorts, accord- 
ing as they are founded on true or false schemes of re- 
ligion. Even where men’s contemplations are founded 
on true principles in the main, their delight may pro- 
ceed, as was observed before, from mere admiration, 
and other inferior principles, very different from love 
to God with the whole heart. It is well known there 
may be a good deal of pleasure in mere speculation. 
Yet the very name of mere speculation, though at- 
tended with pleasure, imports something very different 
from that enjoyment, which results from affection. 
People may take pleasure in a speculation, without 
anv Jove to the object of it, but merely to the specula- 
tion itself. Thus, several sciences afford delightful con- 
templation, while their*objects are far from being the 
objects of affection. Men are capable of delight, even 


164 M*LAURIN’S ESSAY es 

a 
in contemplating things that are the objects of their 
aversion: as, for instance, in contemplating things that 
may be know concerning the fallen angels. 

The apostle Paul observes, that men may excel in 
the knowledge of all mysteries, and yet want charity 
or love. Notwithstanding that essential defect, such 
men’s knowledge, and the contemplations with which 
it furnished them, might be attended with considerable 
enjoyment. Oftentimes, men who take pleasure in 
some other contemplations of God, take little or none 
in contemplating his moral perfections; particularly as 
they are manifested in his law, and moral government 
of the world. Yet, even these excellencies may be 
the objects of speculative delight ; and men may take 
some sort of pleasure, in contemplating God’s moral 
attributes and laws, without sincere prevalent desire 
of conformity to them. It is said of Nero, that some- 
times he took pleasure in hearing declamations on 
moral virtue, though few will suppose he took pleasure 
in the thing itself. The same principles which gave 
Nero some pleasure in speculations on such subjects, 
may make other bad men take some sort of speculative 
pleasure, in various parts of religion in general. Men 
may take some pleasure in contemplating God’s laws, 
his moral attributes, and some effects of them, without 
considering these things as motives to obedience, and 
aggravations of transgression: and consequently with- 
out improving those, as means of suitable love to God 
and holiness, and suitable hatred and sorrow for sin. 

If there may be so important defects in these divine 
contemplations, which may be in the main regulated 
by true schemes of religion, founded on scripture; 
much more must this take place in contemplations, 
which deviate from that standard. The scripture fore- 
tells, that in the last days men would heap up to them- 
selves teachers, having itching ears, according to their 
own lusts: that seducers would inveigle ineautious 
persons, and impose upon them by swelling words of 
vanity. And it seems to be on account of the inefli- 
cacy of their notions to sanctify heart and life, that — 
they are compared to wells without water, and clouds 


ON THE SCRIPTURE DOCTRINE OF GRACE. 165 


carried about with winds, which do not water and 
fructify the earth.—These predictions have been veri- 
fied in several ages, by various schemes of religion, 
whose principal tendency seems to be, to gratify vain 
curiosity, to intoxicate the imagination, and to puff up 
men with an overweening conceit of profound know- 
ledge. 

It is true, that perhaps there was scarcely any 
scheme of religion so made up of mistakes and absur- 
dities, as to exclude all mixture of truth, and every 
branch of the divine and moral law. And so far as 
any branches of truth and moral precepts enter into 
men’s schemes, so far may they produce some good 
effects, however defective and partial. But as to the 
deluding parts of fictitious schemes of religion, what- 
ever emotions they produce in men’s hearts, or rather, 
in their imaginations, it is evident that these things 
must be as different from divine love, as falsehood is 


' ‘from truth. 


-_ 


What has been said concerning the attainments 
which bear some resemblance to divine love, or may 
be mistaken for it, will receive further light by consid- 
ering the scripture account of the nature and chief 
characters of that holy disposition of soul. 

Seeing we are required to love God with all our 
heart and soul, and strength; this plainly implies, that 
all the ingredients of the most perfect love should con- 
cur, in the highest degree, in that holy affection. It 
must include the highest esteem, gratitude and desire : 
a due esteem of God’s perfections, a grateful sense of 
his benefits, a propensity to suitable acknowledgment 
of his perfections, in the various manifestations of them; 
and in a special manner, to suitable acknowledgments 
of all the effects of his goodness to us; a suitable de- 
sire of his favour, proceeding from a just esteem of his 
excellencies, together with suitable desire of his appro- 
bation; of conformity to him in his moral excellencies, 
and of the enjoyment of him as our chief good; anda 
due concern for, and complacency in, his declarative 
glory. It deserves particular consideration, that, ac- 
cording to the scripture account of divine love, a pre- 


oo 


166 MLAURIN’S: er ed Piss: 


valent inclination to universal 
ence to him, is so important an ing 
other holy affections, which may be 
that inclination, must conspire to 
it is no less evident, that this inclin to obe 

to God, must- proceed from a due esteem of his excel- 
lencies, gratitude for his goodness, a and desite of his ap- 
probation, and the enjoyment of him. v, 

It is not needful to insist much on particular proofs 
of these things. They are evident from the whole 
strain of scripture doctrine on this important subject. 
As the whole of religion and of scripture instruction, is 
ofttimes comprehended under the knowledge of God, 
all the parts of divine knowledge are designed to pro- 
duce and excite divine love. All the scripture instruc- 
tions which treat at large of God’s various perfections ; 
of the manifold displays of them in his several works, 
in the works of creation, providence, and redemption ; 
of the various relations we stand in to him, and our 
absolute dependence on him; of the happiness to be 
had in drawing near to him with our whole hearts 
and of the misery of departing from him; the neces- 
sity of glorifying him as God, and of being thankful to 
him ; of giving him the glory due to his name, of- fix- 
ing our desires on him above all things in heaven and 
earth, of glorifying him in all things, and of praising 
him, because his name alone is excellent; all these, 
and the like scripture instructions, contain evident 
proofs of those ingredients of divine love, which have 
been already mentioned. 

It is no less evident, that love to God with our 
whole heart, must not only exclude all affections that 
are more directly contrary to it, but also that it must so 
moderate all our affections which are different from it, 
that they shall become duly subordinate and subservi- 
ent to it. It is necessary that the tenor of our thoughts 
and actions, be suited to that just and noble affection ; 
that it have the sovereignty in our hearts, and that it 
be the governing principle of our lives. To honour 
and obey God must be purposed by us, not merely as 
a means of some other end, which would imply that 


ON THE SCRIPTURE DOCTRINE OF GRACE. 167 


there is something else which our hearts are more in- 
tent upon, but as itself our highest end. The differ- 
ence between loving or desiring an object merely as a 
means of something else, and desiring it as an end, or, 
for itself, is a very considerable difference. What we 
love or desire, only as a means, is what would be the 
object of our indifference, or perhaps of our aversion, 
were it not for its connexion with some other thing.— 
It is evident, that if we love God with all our heart, 
we must love him as our chief good and chief end. 
Whereas men’s hearts may sometimes be warmed 
with fictitious affections, or affections relating to things 
which they do not believe, it is evident, that the holy 
affections included in divine love, must be founded on 
a well informed judgment and sincere faith, or belief 
of the proper motives of it. And whereas, sometimes 
men may feel transient and superficial emotions about 
objects, to which they have no habitual inclination or 
_affection, it is evident that love to God with the whole 
heart, must be a strong habit, deeply rooted in the soul. 
Thus, the scripture teaches us that love must proceed 
from faith unfeigned, and that we must be rooted and - 
grounded in love. 

Though these various characters of divine love be 
of manifold use for explaining the true nature of it, 
considered more abstractly ; yet, in order to a right 
view of divine love, as implanted in the hearts of re- 
deemed sinners, it is necessary to consider more particu- 
larly the chief grounds and motives of it, and the im- 
pressions they must make on their hearts. A just-im- 
pression of the chief motives and obligations to the love 
of God, is a main thing included in the nature of it. 
These obligations may be usefully divided into two 
sorts; namely, those that are known by the light of 
nature, and those that are peculiar to the gospel. We 
are under infinite obligations to love and honour God, 
on account of his infinite excellencies, as manifested in 
creation and providence ; but we are also, under new 
additional obligations on the account of God’s incom- 
prehensible mercy in our redemption. It was proved 
above, that this divine mercy in our redemption from 


168 M‘LAURIN’S ESSAY at 


sin, is that which should habitually oceupy the hearts 
of redeemed sinners. It is not sufficient for us to con- 
sider in general, that we should have a high esteem of 
God’s perfections, and a grateful sense of his benefits ; 
it is needful to consider more particularly what es- 
teem we should have of the divine glory displayed in 
our salvation, and what grateful sense we ought to have 
of that love, whose height, and depth, are incompre- 
hensible. It is not sufficient to consider in general, that 
the love of God includes transcendent desires after God ; 
that is, after the favour, the image, and enjoyment of 
God. It is needful to consider in what manner we are 
to desire, and seek from God so inestimable blessings, 
of which we are so utterly unworthy. 


SECTION III. 


ARGUMENTS, FROM EXPERIENCE, FOR THE NECESSITY 
OF DIVINE GRACE. 


In considering the arguments from experience, for 
the necessity of sanctifying grace, in order to true ho- 
liness, it is necessary to join together the consideration 
of the following things; namely, of the nature of true 
holiness itself; the insufficiency of external causes to 
produce it ; and the power of human depravity or cor- 
ruption, which. is so opposite to-it. It is necessary to 
have in view the nature of true holiness itself, to pre- 
vent mistakes about the ends and effects, for which 
sanctifying gracé is affirmed to be necessary : this be- 
ing a subject in which misrepresentations are very 
ordinary. They who assert the necessity and efficacy 
of sanctifying grace, do not deny that, without such 
grace, men may avoid enormities or perform any ex- 
ternal good actions: yet, sometimes men seem o 
charge that doctrine with such consequences. Tha 
for which sanctifying grace is affirmed to be necessary, 
is the restoring of the divine image or true holiness, in 
the heart of a simmer. Though true holiness necessa- 
rily. includes a prevalent inclination to all acts of obe- 
dience in the practice, yet its nature consists chiefly in 


ON THE SCRIPTURE DOCTRINE OF GRACE. 169 


the inward rooted dispositions of the soul. This is 
evident, both from the scriptures which treat of the 
nature of holiness, and those which treat more ex- 
pressly of the operations of the Holy Ghost. The 
great design of these operations is, according to scrip- 
ture, to give sinners new hearts and right spirits ; 
hearts of flesh, so as Christ shall dwell in their hearts 
by faith; hearts, in which the love of God is shed 
abroad, and on which the law of God is written. 
Newness of life and holiness, in all manner of conver- 
sation are absolutely necessary; but it is needful to 
remember that the chief part of the new creature is 
the new heart. 

In considering the necessity or efficacy of sanctify- 
ing grace, in relation to good actions, it should be ob- 
served, that actions may be called good in two very 
different meanings; either merely in regard to the 
matter and the effects of them; or in regard to their 
inward principle and end, which is always suitable to 
the inward prevailing dispositions of the heart whence 
they proceed. In the first large meaning of the word, 
bad men are so far from being incapable of perform- 
ing any good actions, that there is indeed no sort of 
good actions, whether of piety, righteousness, or mercy, 
which may not sometimes be performed by them; 
though it is of great importance, in this matter, to dis- 
tinguish between particular good actions, and the ha- 
bitual tenor of men’s conduct. The good actions of 
bad men may flow from two very different principles, 
that were considered in the former section. Some- 
times they flow from these affections, which are evil 
and corrupt, either in their own nature, or on account 
of their excess; as many Pharisees are said to have 
_ performed acts of devotion and charity, from a princi- 
ple of pride and ostentation ; and Paul speaks of some 
people, who even preached the gospel out of envy. 
Sometimes the good actions of bad men flow from 
better principles; namely, from those common good 
affections, whose fault lies not in the excess, but in the 
defect ; such as the general desire of perpetual happi- 
ness, and escaping misery, which desires, however 

15 


170 M‘LAURIN’S ESSAY 


good in themselves, may be found in hearts, void of 
true love to God and his law. When men void of 
true holiness, do good actions, in so far they do their 
duty ; and their good actions are so far from being 
absolutely useless or indifferent, that they may be of 
very considerable advantage on many accounts.— 
Thus, they who are as yet void of true holiness, are 
very usefully employed, when they are considering 
their want of it, and the means of obtaining it; when 
they apply to God for it: and when, with the use of 
the means of grace, they join endeavours against new 
offences, that they may not provoke God to leave them 
wholly to themselves. If it were of no importance, as 
to the concerns of salvation, for people, void of holi- 
ness, to be employed in good actions; it would be of 
no importance to instruct them, concerning any part. 
of religion in general; and particularly, it would be 
of no use to persuade them of their need of divine 
grace, and to excite them to seek after it. It is proper 
to observe these things, for preventing misrepresenta- 
tions and mistakes, in a matter of such importance 
in practice. It should always be remembered, that a 
main design of insisting on the necessity of divine 
grace, is to excite those who are careless about so in- — 
estimable a blessing, to seek after it, by earnest sup- 
plication, and all other proper endeavours. The doc- — 
trine of grace is, according to scripture,so far from 
founding any just objections against such endeavours, ~ 
that it gives the greatest encouragement to them. It 
requires men to use all means in their power; but — 
shows that a principal means is the acknowledgment 
of that superior power, that can effectually bear down ~ 
all opposition. 

What has been said concerning good actions, in the 
large meaning above explained, is not only applicable — 
to extol performances, but also to inward acts of 
the mind, such as secret meditation and reasoning « 
the most useful subjects,and mental prayer perform 
by persons, void of love to God and his laws. Men’ 
sufliciency to perform such good actions, is no proof 
of their sufficiency of themselves, for attaining to the 


ON THE SCRIPTURE DOCTRINE OF GRACE. 171 


divine image without divine grace. However the 
name of good actions be given, in a large sense, to ac- 
tions performed without good principles; yet this is 
evidently a vicious defect, that implies a very essential 
diseonformity, to the law of God, and the dictates of a 
well informed conscience. The most evident prin- 
ciples, concerning moral good and evil, show that 
it is our duty, not only to do good actions, but also 
to have prevalent good dispositions, and to be habi- 
tually under the influence of them: and consequently 
to do good things from right principles, and from right 
ends. 

It is not needful to enlarge here on the scripture ac- 
count of the nature and characters of true holiness.— 
The account given of this matter before, shows that 
when a sinner returns to God with his whole heart, 
the change wrought on the inward rooted dispositions 
of his soul is a very great change; and consequently 
must be the effect of a proportionably great power and 
efficacy.. This alone shows that it is not so easy to 
disprove the necessity of divine grace, as some people 
seem to imagine. It appears, from what was said 
above, that it is not sufficient for that end, to disprove 
the necessity of sanctifying grace, in order to various 
good actions, or such common good affections as were 
formerly described. In order to disprove the necessity 
of the grace of God, it is needful to prove, that it is 
not necessary to the love of God with the whole heart, 
soul and strength; that it is not necessary to such 
divine love as shall render all the other affections of 
the heart duly subordinate and subservient to it, as 
being the governing principle of men’s hearts and 
lives, habitually disposing them to the glorifying and 
enjoying of God as their chief end,and chief good. It 
is proper to reflect, that the affections included in di- 
vine love, are very different from all ineffectual, ficti- 
tious, or mere transient emotions in devout exercises : 
that these holy affections must be transcendent, su- 
preme, immediate, that is to say, directing men’s 
hearts aright, as to their chief end, deeply rooted in 
the scul, founded on a real belief of divine truths, ha- 


172 M‘LAURIN’S ESSAY 


bitually resisting and overpowering opposite depra- 
vity, and habitually determining men to all the parts 
of universal holiness. These things are of such im- 
portance, and there is so great a disparity between 
them and all other good affections in men’s hearts, or 
good actions in the practice, that the sufficiency of 
natural powers, or any natural causes to produce the 
one, is no proof of their sufficiency in order to the 
other. 

So far as any regard is due to the most credible hu- 
man testimony, it is certain, that the arguments from 
experience, for the necessity of divine grace, have a 
considerable influence on the best defenders of that 
doctrine ; that is to say, on those who are most careful 
to regulate their practice by it. Such have always 
owned that their attachment to that doctrine, is very 
much owing to an inward conviction of their own un- 
justifiable weakness, as to the chief parts of true holi- 
ness ; and that the scripture account of holiness or of 
the divine law contributes very much to that inward 
conviction. It is unquestionable, on the other hand, 
that many people’s different sentiments, about the ne- 
cessity of divine grace, flow from diversity of senti- 
ments about the nature of holiness. But whatever 
differences there may be about that important point, 
there are some remarkable truths, about which, all 
should be agreed who place holiness chiefly in the in- 
ward rooted dispositions of the soul. Experience 
shows that such inward dispositions are not changed, 
by single acts, or even several repeated acts of the 
will, designed for that purpose. It is a great effort 
that is requisite to make any considerable alteration in 
the prevalent temper of the mind. Several such alte- - 
rations are owing to the inward conflicts of interfering 
passions, in which ofttimes a new particular corrupt 
affection gets the better of others that clash with it, 
and becomes predominant in the heart. But though 
several changes of a better sort, and better tendency, 
may result from the common good affections formerly 
described, particularly from a general concern about 
eternity exerting itself with more than ordinary 


ON THE SCRIPTURE DOCTRINE OF GRACE, 173 


vigour; yet there is so great a disparity between 
sanctification, and all other changes in the heart of 
man, that there is no just arguing from the one to 
the other, as to the causes sufficient to account for 
them. 

The things that have been adduced concerning the 
nature of true holiness, have a tendency to direct us 
to the true source of it. But these things have not 
their full force, unless they are considered jointly with 
various proofs, from experience, of the inefficacy of 
natural causes to produce holiness, and of the power 
of that depravity in man’s heart which is so opposite 
to it. ~-While men disclaim dependence on God’s grace 
in order to his image, all the natural causes or means, 
to which they can ascribe so great an effect, or which 
they can trust to for it, may be usefully divided into 
these two sorts; First, external causes or means ; such 
as the intrinsic force of proper motives to holiness, the 
most advantageous proposal of them, and such cir- 
cumstances, as have the greatest tendency to make 
proper persuasives effectual and successful. Secondly, 
internal means; such as attentive consideration of the 
best persuasives, reasonings upon them, together with 
good purposes and resolutions founded on these things. 
All these means of holiness may be considered as so 
many natural causes which have a good tendency 
towards it; and which would indeed determine men 
to a compliance with the divine will, were it not for 
an inward depravity or perverseness, which mars and 
defeats the good tendency of the most promising 
means. Though the names of perverseness and de- 
pravity are applied by some people only to higher 
degrees of viciousness, in temper and practice, which 
distinguish some sinners from others; yet in the strict- 
est propriety of speech, these names are very applica- 
ble to all those evils in the hearts of men, which hin- 
der sincere hearty compliance with the will of God. 

It is a comprehensive argument for the necessity of 
divine grace, that human depravity is found, on expe- 
rience, to be proof against the most powerful persua- 
sives, and all the natural causes or means just now 

15* 


174 M‘LAURIN’S ESSAY 


mentioned, even when conspiring together in the most 
promising manner. The power of depravity is found 
too strong for the most powerful motives, proposed in 
the most advantageous manner, in the most favour- 
able circumstances: and that not only in the case of 
thoughtlessness and inconsiderateness ; but even where 
the mind applies to these things with some considera- 
ble measure of attention, and is brought the length of 
good purposes and resolutions. 

It is of importance to explain these things somewhat 
more particularly. But it is needful first to obviate 
the main objection against the subserviency of such 
considerations to the purpose in view. The main 
objection of this kind is; that whatever be said of the 
inefficacy of all the means of holiness, to determine a 
man to a hearty compliance with the will of God; yet 
a man himself may have sufficient power to determine 
himself to such a compliance, by virtue of the natural 
liberty and freedom of his will: that there is a differ- 
ence between the power or efficacy of means, which 
may be insufficient to overcome depravity, and the in- 
trinsic power of the soul itself, as an intelligent free 
agent: that as men have a power, by virtue of the 
freedom of-the will, to resist the divine call, however 
strongly enforced, of which power they give too many 
proofs, so they have also a power of complying with 
it with their whole heart. 

In considering this and the like objections, we may 
safely abstract from philosophical speculations, about 
free will. The most important truths, on this subject, 
may be cleared by removing the ambiguity of words. 
Man’s will may be said to be free in very different 
meanings. It is owned that, in actions that are morally 
good or evil, men must be free from force, or compul- 
sion and necessity. But it does not follow that they 
must be free from strong depravity. In order to ren- 
der men’s bad actions blamable, it is not needful that 
their bad inclinations or dispositions be weak and in- 
considerable. But of this more afterwards. 

When we speak of men’s power or willingness to 
turn holy, there are various ambiguities in such ex 


ON THE SCRIPTURE DOCTRINE OF GRACE. 175 


pressions which it is of importance to remove. Power 
ordinarily denotes the connexion of a thing with our 
will. But both the acts of the will, and their connexions 
with the effects intended by them, are things which ad- 
mit of very great diversity. There are some effects 
which may be said to be more immediately in our 
power, because they are produced by single acts of the 
will: such as various motions of the body and thoughts 
of the mind. There are other things which are said to be 
in our power, because though they cannot be produced 
by single acts of the will, yet they are the natural effects 
of repeated endeavours, which require various acts of 
the will determining us to them. It is thus, for in- 
stance, that ignorant men have a power of acquiring 
sciences: and our power in reference to such effects 
is, properly enough, called a remote power. It is evi- 
dent, that remote power admits of very different de- 
grees according both to the number and the nature of 
the endeavours which are requisite in order to the 
effect intended : and of the difficulties or hinderances 
which must be surmounted. The more numerous and 
powerful these necessary endeavours and opposite 
hinderances are, the less is the effect intended in our 
power: and when these things are exceeding consid- 
erable, an effect is said, im a moral sense, to be out of 
our power; though it be not absolutely impossible for 
us to reach it. 

They who own that holiness consists chiefly in the 
rooted dispositions of the soul, must own that, if sin- 
ners have a sufficient power of producing in them- 
selves that effect, without divine grace, it is a remote 
power ; and that it is not one or a few single acts of 
the will that are sufficient to effectuate so important a 
change. They must own that it must be the result of 
multiplied good endeavours, of many repeated good 
acts of the will, repeated desires after holiness, fre- 
quent consideration of the motives to it; joined with 
careful avoiding of the hinderances of it, and careful 
controlling of the corrupt passions or affections that are 
opposite to it. There are some evident deductions 


176 M‘LAURIN’S. ESSAY 


from this observation, which are of considerable im- 
portance in the present inquiry. 

It is evident that such a course or train of good en- 
deavours, as was just now hinted at, requires a good 
deal of steadiness in the pursuit of holiness, and a 
considerable degree of strong and durable willingness, 
or inclination towards it. Hence it follows, that in 
order to disprove the necessity of divine grace, it is 
not sufficient to prove a connexion between such a 
course of good endeavours and holiness itself. It is 
necessary to prove also that there is no need of divine 
grace in order to such strong and steady inclinations 
towards holiness as such a course of good endeavours 
necessarily presupposes. It is vain to allege that if 
men were as willing, and as strongly inclined as they 
ought to be, to comply with the will of God with their 
whole heart, they wouldnot resist it. Where there isa 
duly qualified willingness and inclination towards holi- 
ness, true holiness itself is already begun. A main thing 
in which it consists, is the rectitude or right disposi- 
tion of the will or heart: and accordingly the scrip- 
tures formerly adduced, concerning the efficacy of 
grace, direct us to apply for it, in order to make us 
duly willing ; to work in us to will as well as to do; 
and to incline our hearts to God’s statutes. 

To illustrate this matter farther, it is proper to con- 
sider the diversity that may be found in acts of the 
will, or desires and purposes after holiness. Desires 
after holiness may be of very different sorts, according 
to the different views of holiness included in them, the 
different rooted affections in the heart whence such 
particular desires may proceed, and according to the 
different degrees of strength, extent and permanency, 
in these desires themselves. Sometimes men may 
think they desire true holiness, while they entertain 
very false, or very partial and defective notions of it; 
sometimes men may have only a general confused 
notion of it, and only desire it, in a very general way, 
as what they apprehend to be a means of happiness : 
while at the same time holiness itself, in the true 
notion of it, is the object of a prevalent rooted aver- 


ON THE SCRIPTURE DOCTRINE OF GRACE. 177 


sion in their hearts. It is evident that men may desire 
holiness only as a means of happiness, and not asa 
part of it, and asa thing highly desirable in itself. And, 
as was observed before, what is only as a means, may be 
the object not of indifference but even of aversion, 
though some way desired on account of its connexion 
with some other thing. While men’s hearts are void of 
true holiness, their desires after it proceed from some 
other principle that is different from the love of God, 
and is consistent with a secret disaffection and aliena- 
tion of heart from God and his laws. Sometimes men’s 
desires after holiness are so feeble, that, as happens 
often in other cases, there may be a superior opposite 
inclination exerting its influence in the heart at the 
same time. This may be illustrated by considering 
what happens in the conflict of inclinations as to exter- 
nal actions, though these things be different from desires 
after holiness. Thus it is evident that Pilate had a real 
inclination to have set Christ at liberty, but his inclina- 
tion to gratify his enemies was more powerful, and car- 
ried it. Itis proper to observe farther, that even where 
men’s good desires may appear in the mean time 
to have some sort of vigour, they may beso tran- 
sient and short-lived as to have no durable effect: 
oftentimes very promising good impressions are ex- 
tinguished by the first remarkable temptation that 
occurs. 

They who deny our need of divine grace in order 
to true holiness, must own that it is not every sort 
of good desires and endeavours, that have a sufficient 
efficacy to produce it. They must own that our de- 
sires after holiness, ought not to be such partial, blind, 
weak or transient desires as these above hinted at; 
but that they should be endowed with a considerable 
measure of the contrary good qualities; that is, with a 
considerable measure of vigour and steadiness, and 
regulated by true and just apprehensions of the nature 
of holiness, and of the evils of our own hearts and 
lives that are opposite to it. 

These things are of manifold use for illustrating the 
arguments from experience, for the necessity of divine 


178 M‘SLAURIN’S ESSAY 


grace; and for vindicating them from general objec- 
tions relating to free will. Though a sinner be a free 
agent, there is no proof that he is free from powerful 
depravity in the rooted dispositions of his heart or will 
itself. If sinners have a suflicient power to attain to 
God’s image without his grace; it must be by such a 
course of good endeavours as was above described ; 
which necessarily suppose a considerable degree of 
strength, vigour and steadiness in men’s inclinations 
towards it. As all the corrupt and mordinate affec- 
tions of the heart, and all the branches of depravity, 
are active and operative principles; they have, all of 
them, a strong tendency to oppose and weaken good 
inclinations, to defeat good endeavours, and mar due 
steadiness and vigour in them. They are also of such 
a nature, as to make almost all sorts of external objects 
and circumstances temptations to evil of one sort or 
other. The apostle observes that sin takes occasion 
to fortify itself even from the good and holy law of 
God, the scope and tendency of which is to oppose ~ 
and hinder it. 

When a sinner has some concern about salvation 
and holiness, before he disclaim all hope and confi- 
dence, but what he has in himself, he ought to com- 
pare the grounds of his hope, with the grounds of his 
fear and self-diffidence. The grounds of self-diffidence 
are proportionable to the power and efficacy of de- 
pravity.—And if a sinner, in comparing his good 
desires and purposes with the opposite evils in his 
heart, has good cause to fear, that if left to himself, 
the latter will be too strong for the former: if he has 
good cause to apprehend effectual hinderances of holi- 
ness from himself, that is, from the corrupt disposition 
of his own heart ; his need of divine grace is as real as 
though the hinderances to be surmounted were not 
from. himself but from some other cause. Holiness 
indeed is not a thing of such a nature, that though 
men had such inclination to it as they ought to have, 
that is so strong, so vigorous and steady, it would still 
be out of their power. But prevalent depravity and 
corruption are in their nature contrary to good ineli- 


ON THE SCRIPTURE DOCTRINE OF GRACE. 179 


nations so qualified; and in their habitual influence 
and acting, powerful hinderances of weaker good 
desires and purposes which have a tendency to them. 

There are two general plain principles concerning 
the power of human depravity, which it is needful fre- 
quently to reflect upon, in treating this subject. The 
first is, that the more powerful this depravity is found 
to be, the greater and more evident is our need of 
divine grace to subdue it. The second is, that it is 
reasonable to judge of the power of this depravity by 
the power of the motives to holiness which it resists ; 
and the greatness of the above mentioned advantages, 
which are so subservient to the intrinsic force of mo- 
tives.— Whereas the proofs of the power of depravity, 
were fermerly hinted at in general; it is needful, after 
what has been said, to consider them more particularly. 
And if the consideration of them make it appear, that 
sinners are far from having good ground to trust in 
their own seemingly good desires and purposes, so as 
- to renounce all dependence on the grace of God ; if it 
appear that, instead of this, they have the greatest 
ground to avoid and disclaim such self-confidence, 
this will be a-considerable confirmation from experi- 
ence, of the doctrine of grace; and such a confirma- 
tion as directs to a right improvement of it. 

The first proof of the power of human depravity, 
above hinted at, was its powerful and effectual resist- 
ance to the most powerful motives. This seems to be 
a main thing intended by the scripture expressions 
concerning the impenitent heart, as a hard heart, a 
heart of stone or of adamant. There cannot be fitter 
or more significant words, to express insensibility of 
infinite obligations. The obligations which reasonable 
creatures are under to love God and holiness are a very 
important subject of meditation; and the subject is in- 
exhaustible; but it is not needful to enlarge much 
upon it here; a general view of it being sufficient to 
the present purpose. 

All the perfections of God; all the manifestations 
of them in the works of creation, providence, and sal- 
vation; our absolute dependence on God as the God 


é 


180 M‘LAURIN’S ESSAY 


in whom we live, move, and have our being: all the 
endearing relations he stands in to us as our Creator, 
the Father of our spirits, our Preserver, our sovereign 
Lord, our Saviour ; all the effects and excellencies of 
his goodness which is so free, undeserved, and disinter- 
ested ; so constant, so extensive and abundant; ina spe- 
cial manner, the mysterious incomprehensible mercy 
and love of God in redemption on the one hand, and 
the eternal rewards and punishments on the other hand, 
which are so clearly proposed to the consideration of 
sinners in the holy scriptures; these are all designed, 
and have of themselves a powerful tendency to pro- 
cure compliance with the will of God, and to persuade 
sinners to return to him with their whole hearts. 
These obligations and motives are of various sorts, 
and have a manifest tendency to work on all the in- 
ward principles and springs of action. But in order 
to a more clear view of their intrinsic power and force, 
were they not defeated by an obstinacy, superior to 
the power of motives and persuasion, it is fit to con- 
sider briefly the following properties of them. 

It is evident, that the motives to love God and holi- 
ness, are in themselves incomparably greater than any 
motives to love any other object whatever. Indeed, 
all the just grounds of love to other objects, are just 
grounds of love to God, because he is the source of all 
that is amiable and desirable in his creatures.—The 
motives to love God and holiness, are infinitely 
stronger, than all motives and inducements whatever 
to the contrary. Any valuable present enjoyments, by 
which men are induced to wickedness, are not peculiar 
to it; but may be had ordinarily much better in the 
ways of holiness; and any troubles that attend a life 
of true holiness, may be as incident also to those who 
neglect it, without any solid consolation to mitigate 
them; besides, the many intrinsic evils that make pre- 
valent depravity so great a punishment to itself—As 
God’s benefits, which are so strong motives to love 
him and his laws, are innumerable; so they are 
always multiplying. They are new every morning. 
Our obligations to love and honour God, are, in a 


ON THE SCRIPTURE DOCTRINE OF GRACE. 181 


manner, always observant to our view, and continually 
before our eyes; which is a farther proof of the power 
of that obstinate depravity and insensibility, which de- 
feats their good influence. Others who deserve our 
love and affectionate esteem, may be ata great distance; 
they may be persons with whom we have nothing to 
do, or with whom we have no intercourse; they may 
be worthy of our love and esteem, but there may be 
no valuable consideration, why our affections or our 
thoughts should be occupied about them; or even 
though they be our benefactors, all our obligations to 
them may be of an old date. It is the very reverse 
of all this in the case in view. God is not far from 
any of us, he fills heaven and earth, and is every 
where present; he is a God with whom we have to 
do; he is continually loading us with benefits, and, 
which is itself an inestimable benefit, he is always 
manifesting his glory to us, having blessed us with 
faculties capable of contemplating it. The heavens 
are always declaring his glory, and the firmament his 
handy work ; day unto day uttering speech, and night 
unto night teaching knowledge. All the divine works 
are continually proclaiming the divine perfections. 
The earth is full of his riches. All his works praise 
him and excite us to bless him ; to love, to honour, 
and obey him. All the good in the world should con- 
vince us how good it is to draw near to God; and all 
the evil in the world, what an evil and bitter thing it 
is to depart from him. 

_ These things may give us some view of the great- 
ness of the motives to divine love, and universal holi- 
ness; and, consequently of the great power of that 
inward depravity that resists them, and hinders the 
sinner’s heart from yielding to them. They provea 
strong and obstinate insensibility, with respect to infi- 
nite obligations, in point of justice and gratitude, to 
love God with the whole heart. They prove a power- 
ful and inexcusable stupidity, about the chief ingre- 
dients of true felicity, in the favour and enjoyment of 
God, which are incomparably more desirable, than the 
things to which the impenitent heart gives the prefer- 

16 


182 M‘LAURIN’S ESSAY 


ence. When things that are in themselves the most 
absolutely necessary, infinitely desirable and glorious, 
are either the objects of the heart’s indifference, or 
only of weak, confused, and transient desires; while’ 
other things, which bear no proportion to them, and 
which are comparatively less than nothing and vanity, 
inflame the heart with ardent desires; and are the 
objects of its most vigorous and its most steady affec- 
tions; this proves such an enormous disproportion be- 
tween men’s affections, and the worth of their objects, 
and so powerful a perverseness of disposition, as is a 
very proper object-of amazement as well as the 
deepest regret. 

This method of proving the power of human de- 
pravity, from ‘the power of the motives to holiness 
which it resists, is not. only founded on scripture, 
but agreeable to the plainest principles of reason. 
Thus, in scripture, the Lord takes heaven and earth 
to witness against sinners; especially, those whom 
he had favoured with distinguishing privileges, that 
he had nourished and brought them up, though 
they rebelled against him: it is added, the ox know- 
eth his owner, and the ass his master’s crib, but 
Israel doth not know, my people doth not con- 
sider. These, and the like scripture passages, charge 
the disaffection of the impenitent, and their alienation 
from God and his law, with a stupidity which is in some 
respect worse than brutish. The ordinary way of 
reasoning, in other cases, about the power of any 
natural cause, is by considering the power or force of 
any opposite cause, which it is able to resist and 
defeat. It is thus men reason in natural philosophy, 
on speculative subjects. In moral subjects we judge 
of the strength of men’s inclinations to any thing, by 
considering the motives and inducements to the con- 
trary, which are found insufficient to overpower them. 
If a man reject the most advantageous proposal in 
the world, as to his temporal concerns; the more ad- 
vantageous the proposal is, the greater is the man’s 
inward aversion, and the unsuitableness of the proposal 
to his prevalent inclinations, which is discovered by 


ON THE SCRIPTURE DOCTRINE OF GRACE. 183 


his refusal. If innumerable good offices do not kindle 
grateful sentiments the greater these good offices are, 
the stronger is that insensibility, or alienation of heart, 
which such ingratitude discovers. If a man refuse to 
part with some trifles, notwithstanding great danger in 
retaining them, and-great advantages that are incon- 
sistent with them; the greater these dangers and ad- 
vantages are, the stronger is the attachment to these 
trifles, to which so valuable interests are sacrificed. 
The application of these things to the subject of our 
present inquiry is obvious. They show what we 
ought to think of that insensibility of God’s infinite 
excellencies and benefits; that indifference about the 
highest blessedness in the enjoyment of him, and that 
obstinate propensity to vanity, which hinders sincere 
compliance with the proposals of the grace of God in 
the gospel. 

As the power of depravity appears in its resisting 
the most powerful motives, it is a further proof of its 
power that it resists them, when proposed in the most 
advantageous manner. ‘The defects which may fre- 
quently attend the proposal of the motives to holiness, 
are not sufficient to account for their inefficacy and 
want of success. EXxperience proves, that they are 
ineffectual, when proposed not only by men of ordi- 
nary endowments, but even by men of the greatest 
abilities, and of the greatest dexterity in persuasion. 
The hardness of the impenitent heart, resisted the 
strongest motives to repentance and holiness, when 
proposed by inspired men, such as prophets and apos- 
tles, and by the Redeemer himself, who spake as never 
man spake. As to the external circumstances of pro- 
posing instructions and persuasives, nothing could ap- 
pear more proper to beget deep and lasting impres- 
sions of the necessity of conformity to the divine law, 
than the awful manner in which it was delivered at 
Mount Sinai, to the ancient Israelites. Yet the history 
of that people shows how far it was from having a 
due effect on them. 

It is a further proof of the power of that depravity 
which we are considering, that it makes men resist the 


184 M‘LAURIN’S ESSAY 


strongest motives and persuasives, even when they are 
in such circumstances, as seem most favourable to the 
good influence of these things, and most subservient 
to their good tendency. There are indeed no external 
circumstances, which inward perversenéss does not 
misimprove to bad purposes. Prosperous circum- 
stances seem fittest to work on men’s ingenuity ; but 
it is generally owned, that they are found less favour- 
able to the interests of piety and holiness, than afflic- 
tion. It is a proof of great perverseness, that men 
should be most apt to forget God, when his providence 
is most kind and bountiful to them. Afflictions seem: 
to be, in their native tendency, preservatives against 
inconsiderateness and thoughtlessness. But experi- 
ence shows how many people are less or more like 
Ahaz, who in his affliction, transgressed more and 
more. Where affliction produces good impressions 
and good purposes; oftentimes these things do not 
survive the distress or danger that occasioned them : 
and oftentimes where they are somewhat more dura- 
ble, they issue only in a very partial reformation, or 
gradually vanish and disappear. As depravity abuses 
prosperity into an occasion of inconsiderateness, it 
abuses affliction into an occasion of murmuring. It is 
remarkable, that many people seem scarcely to ac- 
knowledge any providence, in their prosperity, in 
order to thankfulness; and seem to acknowledge a 
providence in their distresses, only to murmur against 
it. Both they, whose circumstances make them taste 
more of outward prosperity than others; and they, 
who are more frequently exposed to greater dangers 
than others, are far from being found the most suscept- 
ible of good impressions. There is that in the per- 
verseness of the impenitent heart, that makes it the 
more insensible to things of the best tendency, in pro- 
portion as they become familiar to it. 

In the next place, it is a very strong proof of the 
power of depravity, that it resists the strongest mo- 
tives, even when the mind applies to them with a 
considerable measure of attention It is indeed a weak 
objection, against the arguments already adduced, that 


ON THE SCRIPTURE DOCTRINE OF GRACE. 185 


the ineflicacy of motives, and the advantages subser- 
vient to them, is owing to inconsiderateness about 
them, or important defects in the manner of consider- 
ing them. OQbstinate inconsiderateness about infinite 
obligations, and certainly such are our obligations to 
love God and his laws, is itself a very inexcusable per- 
verseness. All the motives to holiness, are motives to 
serious attention and consideration. Strong alienation 
of heart is at the bottom of carelessness, and inatten- 
tion to things of infinite importance. 

But besides all this, experience shows that the 
strongest motives to holiness, are frequently found in- 
effectual, even when considered with a good deal of 
attention, and concern. This is, in a special manner, 
very manifest as to that consideration and concern, 
which is the effect of distress or danger. Ofttimes the 
things have a considerable effect on men’s minds for 
a time, producing bitter remorse for past offences, 
joined with many good purposes and resolutions. 
But, as was observed above, these things may be 
found, where there is no sincere returning to God with 
the whole heart. It is in vain to object, that where 
the motives to holiness are not effectual, though they 
be considered with attention, there are other important 
defects in the manner of considering them; and that 
they are not attended to with a right disposition of 
soul. Though this be a truth, it is no argument 
against the power of human depravity, but rather a 
confirmation of it. The motives to holiness are not 
only motives to good actions, but to a right disposition 
of heart. Since attention to motives is not sufficient 
to rectify the heart, it is an argument of our need of 
the grace of God for that end. 

_ These things are far from being just objections 
against the necessity or usefulness of the attentive con- 
sideration of motives. As it is in the use of means 
that we are to seek after divine grace, so a chief means 
of holiness, is due attention to motives to it—Not 
only is such attention a chief means of holiness, but a 
prevalent propensity to it is a chief part of holiness. 
The suitable exercise of love to God, and hatred of 

16* 


186 M‘LAURIN’S ESSAY 4 
sin, necessarily implies the actual contemplation of the 
motives to these holy affections. But though the con- 
sideration of motives be so very useful and necessary ; 
there is a very great difference between that conside- 
ration of them, which is joined with self-confidence, 
and a disclaiming of dependence on divine grace, and 
that which is undertaken with humble dependence and 
earnest application for it. It is this last sort of atten— 
tion to motives, that is the main scope of the proofs 
of their insufficiency, of themselves, for the great end 
proposed by them. 

It may not be amiss to observe, that the wickedness 
of hypocrites, and the many infirmities of the sincerely 
religious, which are frequently made objections against 
religion, are indeed strong confirmations of some of 
the chief doctrines of it. They show the power of hu- 
man corruption; they show that there is not such effi- 
cacy aS some imagine, in the mere consideration of ° 
motives. It is certain, that not only the sincerely 
pious, but also hypocrites, are ofttimes employed that 
way. It is remarkable, that there are many severe 
invectives, especially in the writings of those who op- 
pose revealed religion, which suppose those to be the 
worst of men in the world, who are most employed in 
considering the motives to goodness and holiness :— 


namely, the men whose office it is to inculcate these 


things on others. In the mean time, there is no- 
ground to look on these men as of a different make 


from the rest of the world. And though there be a~ 


good deal of injustice and partiality in such invec- 
tives; yet, is there so much truth in them, as shows, 
that the efficacy of motives and consideration, is not 
so great as is pretended; and that it is men’s wisdom, 
in the diligent consideration of motives, to depend on 
a superior eflicacy, that can make them have a due 
effect on the heart, and can triumph-over all oppo- 
sition. 

Those writers who appear biassed against the doc- 
trine of divine grace, sometimes lay down such grounds 
of self-diffidence, as are very favourable to it, and evi- 
dently tend to prove the necessity of it. They own 


ON THE SCRIPTURE DOCTRINE OF GRACE. 187 


sometimes, in very strong terms, the necessity of dis- 
trusting the most promising good impressions.—There 
is a remarkable passage to this purpose, in the writ- 
ings of a celebrated modern author, well versed in the 
moral writings of the ancients. His words are, “ But 
alas ! the misfortune of youth, and not of youth merely, 
but of human nature, is such, that it is a thousand 
times easier to frame the highest ideas of virtue and 
goodness, than to practice the least part. And per- 
haps this is one of the chief reasons why virtue is so 
ill practised; because, the impressions which seem so 
strong at first, are too far relied on. We are apt to 
think, that what appears so fair, and strikes us so for- 
cibly, at the first view, will surely hold with us. We 
launch forth into speculation, and after a time, when 
we look back, and see how slowly practice comes up 
to it; we are the sooner led to despondency, the higher 
we had carried our views before.’’ Here it is owned; 
that the motives to goodness may have considerable 
effects on men’s minds, without rectifying the preva- 
lent disposition of their hearts: and that, without hav- 
ing that effect, they may strike very forcibly, and make 
impressions which seem at first very strong. Though 
such impressions of goodness as he describes, are not 
the easiest things in the world, he affirms that it is a 
thousand times more difficult to practise the least part. 
It is evident, that a culpable weakness or perverseness, 
which defeats so promising impressions, and ideas of 
goodness which strike so very forcibly, affords strong 
arguments against that self-confidence, that excludes 
dependence on divine grace. The author affirms, that 
so bad success in the pursuit of goodness, tends to 
despondency. It must, of course, tend to make men 
quit the pursuit. This shows how desirable, yea, how 
needful it is, to have so powerful a preservative 
against despair of success, as the prospect of these 
powerful aids, that are sufficient for surmounting all 
difficulties. It may perhaps be objected, that the pas- 
sage just now cited, treats only of the highest degrees 
of goodness. But though the beginning of the passage 
speaks of the highest ideas of goodness, what follows 


188 M‘LAURIN’S: ESSAY 


about the inefficacy of the most promising impressions, 
seems plainly to be affirmed of the practice of good- 
ness in general. 


SECTION IV. 


OF DIVINE SUPERNATURAL OPERATIONS, AND MISTAKES 
CONCERNING THEM. 


Tury who duly consider the danger of extremes, 
especially in the concerns of religion, must observe, 
that there are two extremes relating to the efficacy of 
second causes, which have a very bad influence on 
men’s minds, in inquiries of the greatest importance. 
The one is, an unreasonable propensity to imagine 
divine interposition in things, that are really the effects 
of the course of nature, acting in a constant depen- 
dence on the Deity. The other is, an excessive fond- 
ness for accounting for every thing, by the natural 
efficacy of second causes, without admitting any im- 
mediate divine interposition whatever. The first of 
these extremes, is ofttimes the occasion of various sorts 
of superstition and enthusiasm : and the other, of more 
direct impiety. 

Some speculative men, who set no bounds to the 
love of accounting for every thing, are strongly biassed 
against the doctrine of grace, as clashing with their 
favourite prejudices. They are disgusted at a doctrine 
which ascribes to the first Cause, a manner of opera- 
tion, in producing holiness and happiness, so unsuita- 
ble, they imagine, to his manner of operation in his 
other works; and to the order that obtains both in the 
material and intellectual world. They seem to 
imagine, that in all the other divine works, every 
thing, without exception, happens merely, according 
to a natural course, or according to the efficacy of 
second causes, operating suitably to general established 
laws, while the Deity only preserves these laws, and 
the creatures governed by them. The doctrine of 
grace, appears to these men disagreeable to reason, 
as interfering with the uniformity of the divine works. 


ON. THE SCRIPTURE DOCTRINE OF GRACE. 189 


And whereas, the eflicacy of grace, is sometimes 
termed supernatural, because, it exceeds the natu- 
ral energy of second causes; sometimes people an- 
nex to that word, several wrong notions, which 
strengthen their prejudices against the thing intend- 
ed by it. They seem to imagine, that supernatural 
operation denotes such effects, and such a manner 
of working, as is unsuitable to the frame of human 
nature ; and reverses the established order of nature, 
as to the connexion between causes and effects. It is 
proper, therefore, to make some remarks on supernat- 
ural operation, or immediate divine interposition in 
general, which will illustrate several important pro- 
perties of the operations of grace, and show that the 
prejudices in view are ill founded. 

It is of importance to observe, that supernatural 
operation does not imply a reversing of any of the es- 
tablished laws of nature. When people imagine all 
supernatural operation, to be unsuitable to the per- 
fection of the divine works, they seem to confound two 
things that are very different ; namely, the reversing 
the order of the laws of nature, and changing the state 
or disposition of natural objects. The state or dispo- 
sition of natural objects, may be changed by the first 
Cause, without any greater alteration of the laws of 
nature, than when such changes are produced in any 
object, by external second causes, and particularly by 
free agents. Thus, for instance, when men turn a 
river into a new channel, though they are said to 
change its natural course, the motion of that power, 
after that change, is really as natural, or as suitable to 
the laws of nature as before, though the change be an 
effect, which there was nothing in the nature of the 
river itself sufficient to produce. In like manner, it is 
evident, that the first Cause can easily work good and 
useful alterations in the state or disposition of various 
sorts of creatures, without any alteration of the laws 
of nature, or even any total alteration on the nature or 
disposition of these creatures themselves. Thus, even 
in the hearts void of holiness, the Deity can easily re- 
strain wickedness, by good impressions, contradicting 


190 M‘LAURIN’S ESSAY 


particular corrupt passions; or turning some hurtful 
passions, such as anger and wrath into kindness and 
good will. In such a case, though these good impres- 
sions would not have happened without external in- 
terposition, yet they may operate afterwards in a 
natural way, in producing considerable good effects, 
such as the fruits of kind affection and good will, in- 
stead of those of anger or hatred. 

These things show that supernatural operations in 
general, and consequently the operations of grace, do 
not imply a reversing of the laws of nature. This will 
be more evident, in considering afterwards the. scrip- 
ture account of the manner of these operations, and of 
the means that are subservient to them. ~“ But it may 
be proper first to take a view of these effects, that are 
the main design of them. And here it may not be 
amiss to observe, what is the import of the word na- 
tural, according to the best meaning of it, when it is 
opposed to what is unnatural; and is distinguished 
from the corruption of nature. According to this’ use 
of the word, it is evident that those things are said to 
be most natural, which are most suitable to the nature 
of things, and particularly to the plain scope or end of 
the structure of our own nature, or most subservient to 
the highest perfection of which it is capable. Taking 
words in this sense, that corruption, which divine grace 
opposes, and is designed to root out, is the most unna- 
tural thing in the world. It is proper to observe this, 
because, though the use of words be arbitrary, yet, the 
ambiguity of expressions concerning what is natural, 
or according to nature, some times occasions hurtful 
misconstructions, and is made a handle to bad pur- 
poses. 

If the things which distinguish our nature from in- 
ferior natures, should be considered as the principal 
things in our structure and frame; then it is certain 
that the main things in our own nature, as well as 
every part of the nature of things about us, point out 
that to be our chief end and highest perfection, which 
the scripture represents to us as such. This is evident 
from the bright display, that every thing in nature 


ON THE SCRIPTURE DOCTRINE OF GRACE. 191 


gives us of the glory and goodness of its author, the 
distinguishing capacity which the rational soul has of 
knowing, loving, and enjoying him, together with its 
incapacity of happiness in any thing else; the native 
tendency of all the divine works and benefits, to excite 
due acknowledgments of the all-powerful and wise 
Creator, and the infinitely kind Benefactor, and that 
conscience which teaches us to consider him as the 
moral Governor of the world, and remonstrates to us 
the infinite obligations we are under in point of justice, 
gratitude, and interest to adhere to him as the source 
of all good, on whom we have so absolute a depend- 
ence. These things, if duly considered, show that 
there is no disposition or conduct, truly suitable to the 
nature of things, but that for which the scripture di- 
rects us to apply for the sanctifying grace of God. On 
the other hand, there cannot be a more unnatural con- 
fusion and disproportion in the world, than what takes 
place in the prevalent affections of intelligent creatures, 
when instead of loving God above all things, they give 
the preference to infinitely inferior objects. There 
cannot be a more unnatural abuse of God’s creatures, 
than to make those effects of his goodness, whose na- 
tive tendency is to make us Jove and honour him, oc- 
casions of alienation from him, and rebellion against 
him, There cannot be a more unnatural stupidity, 
than that which makes the hearts of sinners so insen- 
sible of all the motives to love God: when infinite 
excellency, in a special manner infinite goodness and 
all-sufficiency, do not excite the highest esteem, grati- 
tude, and desire. Such perverseness of heart, has in it 
the greatest incongruity and contrariety in the world, 
to the most important natural differences and relations 
of things; namely, the differences between God him- 
self and his creatures, the relations they stand in to 
him, and the relations we stand «in to him ourselves, 
as our Creator, Preserver, our Chief, and in a manner 
our only Benefactor (other causes of good being but 
instruments of good in his hands) the Father of spirits 
and Fountain of life, in whom we live, move, and have 
our being. 


192 M‘LAURIN’S ESSAY — 

These things show that that peak em is op- 
posite to true holiness, is a disposition which has in it 
the greatest unsuitableness to the nature and natural 
relations of things; and is so contrary to the true per- 
fection of our nature, that it has a direct tendency to 
the destruction of it. Whereas, some people appear 
prejudiced against supernatural operations of grace, as 
interfering with the order of nature; it should be con- 
sidered, that the design of such operations is to remove 
the most unnatural disorder in the world. They rescue 
our faculties from the most unnatural abuse and per- 
version of thea. By subduing depravity, they restore 
the primitive and original rectitude of our nature. 
They re-establish a blessed order and harmony in the 
inward principles of action, namely, the inward incli- 
nations and affections of the heart. They render them 
suitable to the nature of things, proportioned in the 
main to the worth of their objects, (the heart being 
chiefly attached to the chief good) and subservient to 
the true perfection of our ap, and the end of our 
being. 

It1 may be said, in a very proper sense, that it is the 
supernatural efficacy of grace, that re-establishes and 
promotes the most important efficacy of natural causes. 
The most important and most excellent use of natural 
causes, is their subserviency to the knowledge and love 
of God in the hearts of rational creatures. It is preva- 
lent depravity and hardness of heart that hinders their 
efficacy that way. According to the common and na- 
tural way of speaking on moral subjects, the motives 
to love and obey God, are called just causes of love 
and obedience: and transgressions of God’s righteous 
laws are said to be without cause and unaccountable, 
Such expressions, indeed, must be understood in @ 
limited and moral sense; there being that in the heart 
of a sinner which can account for his transgressions, 
and is the natural cause of them. But such natural 
ways of speaking on this subject, are a confirmation 
of what was observed above, that that depravity, which 
is opposite to true holiness, is, in the sense formerly 
explained, the most unnatural thing in the world: and 


J 


ON THE SCRIPTURE DOCTRINE OF GRACE. 193 


fhat divine grace in subduing it, removes the main 
hinderance of the chief use and eflicacy of natural 
causes, which is their efficacy on the minds and hearts 
of reasonable creatures, directing them to the first 
Cause, the source of all good. But this will be still 
more evident, if we consider, not only the effects of 
divine grace, but also the scripture account of the man- 
ner in which it produces them. 

It is evident from scripture, that the operations of 
grace are suited to the frame of our natures, and to 
these laws of nature, which relate to the fittest means 
of producing the best effects on the minds and hearts 
of reasonable creatures. The proper means or causes 
of producing belief or persuasion with suitable affec- 
tions, are such things as these; light or evidence; ar- 
guments and motives; serious proposal of them; ma- 
ture consideration ; earnest exhortation and entreaty; 
warnings of danger and the like. As several of these 
things were considered in the former section, it was 
observed, that though our need of divine grace sup- 
poses the insufficiency of these means in themselves, 
yet, the efficacy of grace does not take away the use- 
fulness and necessity of them. It is evident from scrip- 
ture, that these, and the like means, are ordinarily 
made use of in subserviency to the operations of grace, 
both in the first production of its blessed effects, and in. 
advancing them towards perfection. 

According to scripture, as divine grace excites men 
to good actions, by producing good affections; so it 
produces good affections and inclinations in their hearts, 
by informing their judgments, and enlightening their 
minds. As divine love must be founded on the belief 
of divine truths, that is, on the belief of the most just 
motives of love in the world; so faith, working by 
love, is represented as the whole of true religion. So 
much the more unnatural is some people’s way of rea- 
soning, in opposing the importance of faith, on pretence 
of magnifying the importance of good inclinations.— 
As God affords abundant evidence for the divine origin 
of what he reveals, and proposes the most powerful 
motives to what he requires; so the manner, in which 

17 


194 M‘LAURIN’S ESSAY 


these things are enforced in scripture, is evidently the 
fittest in the world to command attention, and to make 
deep impression. He condescends to reason with us, 
to expostulate with us, to appeal to ourselves, that 
we have no just cause for our obstinacy, to anticipate 
our objections against trusting in him, and obeying 
him, and, with the most useful and alarming warnings, 
to mix the most engaging invitations, drawing us with 
the cords of love, and the bands of a man. 

The scripture teaches us also, that holy inclinations 
and affections are promoted and strengthened in the 
heart, by the same suitable means by which they were 
produced at first. The serious consideration of proper 
motives, and the frequent proposal of them in outward 
instructions, which is so subservient to due considera- 
tion, are of constant use. And, as it was observed 
before, that besides the due proposal, and considera- 
tion -of motives, there are various outward circum- 
stances, which are subservient to their good influence; 
so the scripture shows that the various dispensations 
of God’s providence, are made subservient to the effi- 
cacy of his grace. Though the success of these means 
is not owing to themselves, since experience shows 
that men’s depravity is proof against them; yet, when 
divine grace overpowers that depravity, it re-estab- 
lishes, as was observed, a little above, the good influ- 
ence of means. It renders them really effectual for 
these good ends, to which they have an intrinsic, but 
not an insuperable tendency. Every thing in the order 
of grace, or in the new creation, is connected suitably 
to the frame of human nature, to the nature of good 
affections and inclinations, their means and effects. 
This is evident from the influence of just impressions 
of guilt and depravity, on a due esteem of redemption 
and grace; the connexion between different degrees 
of evidence, and just assent; of faith and love to the 
end, and proportionable love to the means; of vigor- 
ous and repeated acts, strengthening good habits, and 
good habits exciting to good acts. When a sinner be- 
comes a new creature, the use of the means of spirit- 
ual life becomes, as it were, natural to him. They are 


ON THE SCRIPTURE DOCTRINE OF GRACE. ~195 


as naturally the objects of his hunger and thirst; as 
it is natural for every living creature to use the means 
of self-preservation. That which is of particular im- 
portance, in considering this subject, is the influence 
of a life of faith, on all the parts of holiness. A life of 
faith on the Son of God, is a life of habitual acknow- 
ledgment, and consideration of the strongest motives to 
love and obey God, as well as of the strongest ground 
of joy and triumph in him. It is also the appointed 
means of obtaining all needful supplies of sanctifying 
grace. Thus, the due acknowledgment of the most 
powerful motives to holiness, is the means of obtain- 
ing that powerful grace, which is the chief cause of it. 

These things show that the operations of grace are 
fitted to the frame of our nature, both as to the effects 
they produce, and the manner of producing them.— 
They are far from reversing these good and wise laws 
of nature, of which God himself is the Author. They 
promote the chief end of all these laws, and that ina 
Manner suitable to the connexion, which these laws 
establish between causes and effects, or between the 
means of good ends, and the ends themselves. It may 
be said, that it is sin that has broken that connexion 
between natural causes, and their best effects; and it 
is divine grace that restores it. 

It may be proper for farther illustrating this matter, 
to consider briefly some of the chief, known ends of 
the uniformity of nature, or of the general laws that 
establish the connexion between causes and effects.— 
Two principal known ends of that constitution are, 
first that it gives a transcendent display of the wisdom 
of God ; and then, that it directs the activity and good 
endeavours of creatures. The connexion between 
causes and effects, is, that which directs us to the 
means we must use, in order to the good ends we 
ought to pursue. There is in the operations of grace, 
an excellent order that answers these good purposes. 
There is a subordination of causes and effects, a con- 
nexion between fit means and good ends, with a mix- 
ture of uniformity and variety, that gives a bright dis- 
play of supreme wisdom. And seeing the promises 


196 M‘LAURIN’S ESSAY 


of divine grace are made in such a manner, as to 
encourage an humble diligent dependence on God in 
the use of means, and to discourage the contrary, it 
may be said, in a sound sense, that there are laws of 
grace as well as of nature, calculated to regulate the 
endeavours of those who seek God with their whole 
heart, so as to direct them in the pursuit of wisdom 
and happiness. 

Upon the whole, it is evident that divine grace does 
not otherwise interfere with the efficacy of natural 
causes, than by preventing the efficacy of the natural 
causes of destruction. That prevalent depraved, affec- 
tions are the natural causes of misery, is owned even 
by those who are against divine interposition to pre- 
vent it. This is carrying the love of a mere natural 
course of things to a very great height. 

In the mean time, it is proper to observe what con- 
cessions ought to be made concerning divine imme- 
diate interposition. It should be always acknow- 
ledged that it is what the Deity is not obliged to, 
Several things that are objected against the reality of 
it, are the proofs of the free undeserved condescen- 
sion manifested in it.—That is the true improvement 
that should be made of them. If he should leave 
transgressors wholly to the natural consequences of 
their depravity, whieh is what the scripture expresses 
by God’s giving men up to their own heart’s lust, or 
to the hardness of their hearts, he would do nothing 
but what is perfectly just. All the works and laws of. 
nature contain such obligations, to love and obey the 
God of nature, as make disaffections and rebellion 
highly inexcusable and punishable. Were the Deity 
obliged by immediate interposition to remove depra~- 
vity, it might with equal reason be affirmed that he 
were obliged not to punish it, and the divine law alone 
should have no penal sanction, The Deity can no 
more be obliged to bless transgressors with holiness, 
than with all the other ingredients of the most perfect 
happiness. 

But though the interposition. of grace is what the 
Governor of the world is not obliged to; yet if such 


ON THE SCRIPTURE DOCTRINE OF GRACE. 197 


blessedness is revealed and offered to us, it is evidently 
our greatest wisdom and interest not to neglect so 
great a salvation. If indeed we find in ourselves 
these grounds of self-diflidence which were formerly 
insisted on, and if we are obliged to love holiness, 
and consequently the most effectual causes and means 
of it, the love we owe to God, to holiness, and to our- 
selves, should conspire to make us love and earnestly 
desire operations of sanctifying grace. A sinner can 
never excuse his opposition or neglect of divine grace, 
by alleging that it is better he should want it, or the 
greatest risk of wanting it, than that he should be 
beholden for it to the grace of God, or obtain it other- 
wise than by a mere natural course of things. 

It is proper to observe in the next place that as the 
operations of divine grace, are far from reversing the 
order of the natural world ; so there is in these opera- 
tions a glorious order of a superior kind, and that they 
are highly subservient to that which is called by some, 
perhaps not improperly, the order of the moral world. 
As the order of the natural world consists in the con- 
nexion between efficient causes and their effects ; so 
that of the moral world consists in the connexion be- 
tween moral causes, or moral deservings on the one 
hand, and rewards and punishments on the other 
hand; and in general, between things that are the 
objects of God’s approbation, and these effects of 
his favour, which are encouragements to such things. 
It is true indeed, that, as merit is a relative thing, no 
creatures, not even the most perfect, can merit at the 
hands of God, as one creature may merit at the hands 
of another. But notwithstanding of this, if the Deity 
vouchsafe to annex perfect happiness to perfect and 
steady obedience to his law, and where such obedience 
cannot be pretended, various gracious encouragements 
to humble and sincere endeavours in dependence on 
his blessing; it is evident that such an administration 
introduces into the divine works, an order and _ perfec- 
tion of a peculiar kind, and which highly illustrates 
the divine moral attributes. 

It is easy to prove that the order of the moral world 

ca” 


198 M‘LAURIN’S ESSAY 


is both different from that of the natural world, and 
superior to it. That it is different from it, is evident 
from this: that both moral good and evil, are capable 
of great rewards and punishments different from these 
that are necessarily connected with them in the nature 
of things; and which make them, in some measure, 
rewards or punishments to themselves. Holiness in- 
cludes in its nature, a desire of inestimable blessings, 
that are not necessarily and inseparably connected 
with it: of which afterwards. As to moral evil, the 
more it is a punishment to itself, the greater reason 
there is, for additional penalties, in the divine govern- 
ment, against an evil so destructive to the subjects of 
it. That the moral order of the world is of supreme 
importance, is evident from its relation to the most im- 
portant causes and effects in the universe ; namely, 
the happiness or misery of intelligent beings, and the 
procuring causes of them; besides that the authority 
or dignity of the moral law of God, has an evident 
connexion with his moral attributes. It is a principal 
excellency of the divine administration, that all the 
parts of it are subservient or suitable to the dignity of 
the divine moral law, and the regard the Deity has 
for it. These things cannot be said of any other laws; 
for instance, of these that regulate the motions of the 
material world. 

If the order of the moral world be of supreme im- 
portance, it is certain that the operations of divine 
grace are, according to the scripture account of them, 
highly suitable and subservient to it. All the effects 
of divine grace are bestowed on guilty transgressors, 
in such a manner as is most suitable-to the honour and 
majesty of the divine law, and justice. The sanctify- 
ing grace of the Spirit of God, is the effect and pur- 
chase of redemption by the blood of his Son, which 
magnifies his law to the uttermost. All the opera- 
tions of God’s grace, may therefore be considered as 
acts of distributive justice as well as of transcendent 
mercy. They are the rewards of the infinite merit of 
the Mediator, while they are acts of pure favour to 
transgressors. 


ON THE SCRIPTURE DOCTRINE OF GRACE. 199 


It is not needful, in this place, to enlarge on the 
scripture account, of the manifold relation between 
redemption and sanctifying grace. If we consider 
how, according to the account there given of this 
important matter, the blood of the Son of God is 
the meritorious cause of sanctifying grace; his in- 
tercession, founded on his sacrifice, the continual pro- 
curing cause of it; the gospel, which reveals it, the 
external means; and that faith, which includes a due 
acknowledgment of it, the chief inward means of it; 
as also how the sanctifying work of God’s Spirit is a 
continuation of that energy which raised Christ, as the 
head of the new creation, from the dead; how the 
union between him and all who are redeemed and 
sanctified by him, is compared to that between the 
head and the members of the natural body ; how, by 
virtue of that union, all divine grace and consolation 
is communicated from him to them; all these things 
show that the law or covenant of grace is well ordered 
in all things; and that there is in this new creation, a 
sublime harmony, and a glorious order, transcending 
any other we can-conceive. This is further evident 
from what was hinted above, about the manner in 
which the promises of divine grace are proposed. It 
is in such a manner as contains the most powerful ar- 
guments against sloth and indifference, and the strong- 
est motives and encouragements, to humble diligence 
in the use of means; while a due acknowledgment of 
the grace of God, and humble dependence on it by 
prayer and supplication, is itself, by divine appoint- 
ment, a principal means of obtaining that grace, as well 
as an exercise which has a particular native tendency 
to make the heart steady and vigorous in all good en- 
deavours. 

What has been-said,is of use to illustrate divine 
wisdom and goodness, in the supernatural operations 
of divine grace; and to vindicate them from the ob- 
jections hinted at, in the beginning of this section.— 
These objections are founded partly on mistaken no- 
tions of supernatural operations, and partly on wrong 
suppositions, against which there are strong exceptions 


200 M‘LAURIN’S ESSAY 


from natural reason, though we should abstract from 
revelation. Of this kind is that notion of the divine 
works, which supposes that it is essential to the per- 
fection of them, that there should be no divine imme- 
diate interposition, of any kind, not even for the most 
important purposes. We ought indeed to admire the 
divine wisdom and other perfections, manifested in 
the established laws of nature, from which so glorious 
an order results. But the excellency of these divine 
operations, which may be supposed to be merely ac- 
cording to these laws, and the order that results from 
them, receives no prejudice from a mixture of other 
operations of a different kind, which, as was observed, 
do not reverse these laws, but promote the highest 
ends of them. To suppose that the first Cause must 
produce no effects, but what second causes are suffi- 
cient to produce by the power he has given them, by 
general established laws of nature, is a supposition of 
bad influence, as to natural religion itself. It is ex- 
ceeding unsuitable to the impressions we should have 
of the incomprehensibility of God and his works. It 
tends to lessen our ideas of the influence of provi- 
dence ; and has too much aflinity to the old heathen 
fate. It tends to lessen moral dependence of reasona- 
ble creatures on the Deity ; and to lessen-our appre- 
hension of that moral order of the world, which is of 
supreme importance,'and to which the natural order 
of it is subservient. It is a notion, which, when taken 
in its full latitude, clashes with the known observation 
of the best philosophers on the laws and chief known 
parts of the frame of nature; namely, that though 
they are calculated for a very long continuance, yet 
not for a perpetual continuance without renewed di- 
vine interposition. 

The uniformity of the course of nature has been 
made an objection against prayer, relating to external 
providences. Several such prayers seem to suppose 
divine interposition, restraining the depravity of wick- 
ed men, and overruling the efficacy of natural causes 
in the material world, when threatening us with out- 
ward dangers and distresses. As to divine interposi- 


ON THE SCRIPTURE DOCTRINE OF GRACE. 201 


tion restraining wickedness, as it has been owned-by 
people who had only the light of nature, so it is evi- 
dently suitable to the most natural notions of supreme 
goodness. As to the motions in the material world, 
when it is supposed evident and unquestionable, that 
all of them, without exception, happen merely accord- 
ing to general laws; this seems partly owing to inad- 
vertence. It is true, there is a visible constancy and 
uniformity in most of these things, particularly in the 
motions of the heavenly bodies, and what has a con- 
nexion with it. But it is obvious there is one part of 
the visible creation, on which the usefulness of the 
other parts of it to its inhabitants very much depends, 
in whose motions there is so vast a variety of changes, 
that no uniformity can be discerned or pretended; 
nor any general laws by which they can be, for the 
most part accounted for. The motions of the air, in 
which we breathe, are of that importance, that with- 
out them, the regular variety of seasons would be use- 
less; and all the other provisions for the life of the 
animal world lost. As these motions are ordinarily 
the means of innumerable advantages; they are ca- 
pable of being the instruments of various calamities : 
such as famine, pestilence, and epidemic diseases, be- 
sides. various particular disasters. The thing that 
makes them capable of answering so many different 
ends, is their inconstancy and variety, which no philo- 
sophy can reduce to general laws. Some indeed have 
supposed, that infinite wisdom may have so contrived 
the original frame of nature, that all these motions, 
however various, should owe their rise to natural 
causes, without any immediate divine interposition. 
But though it cannot be proved that this is impossible, 
seeing nothing is so to infinite wisdom and power ; 
yet, as there can be no positive proof of it, so it is suf- 
ficient to the present purpose to observe, that it is pos- 
sible it may be otherwise: and that, though many of 
these motions proceed from immediate interposition, 
operating, when once they are produced, according to 
the laws of nature; such interposition would not mar 
the uniformity and constancy of nature in these other 


202 M‘LAURIN’S ESSAY 


parts of it, where such uniformity is requisite. The 
mention of this instance, is the more suitable to the 
chief subject in view, because of the known scripture 
expressions, and comparisons, taken from that part of 
nature, to illustrate, in some measure, that important 
subject to our weak capacities. 

Though it were supposed, that there were no im- 
mediate divine interposition, in producing any other 
effects whatever, but only these ascribed to divine 
grace, yet the disparity between these and all other 
effects, is of sufficient importance to account for this 
difference, of so vast importance, that it serves to re- 
fute all objections, concerning a disparity in the man- 
ner of producing them. A main evidence of this is 
the subject insisted on in the preceding section. Hu- 
man corruption, and the inefficacy of natural causes to 
subdue it, has made such interposition necessary. 

That which has made it necessary, is a thing pecu- 
liar to free agents, and of which the inanimate or irra- 
tional part of the creation is not capable. Only intel- 
ligent beings are capable of introducing such disorder 
into the universe, as needs divine interposition, to 
rectify and redress it. They only are capable of a 
voluntary abuse, and corruption of excellent natural 
powers, and of departing from their original, and what 
may be properly called, their natural state. And 
therefore, though it were certain that it belonged to 
the original perfection of the other divine works, that 
there should be no need of divine interposition after- 
wards: yet, this cannot conclude any thing as to 
free agents. Various arguments were adduced above, 
to show that they do need such interposition: and 
if there is sufficient force in these arguments to prove 
our need of it, it should make us very cautious 
how we subtilize against it, as to its want of anal- 
ogy with other divine operations, lest the love of phi- 
losophizing carry it against the love of true holiness 
and happiness. : 

Though it were supposed, that in other cases there 
are very useful and desirable effects, for which divine 
interposition is necessary, as well as for the effects as- 


ON THE SCRIPTURE DOCTRINE OF GRACE. 203 


cribed to divine grace ; yet, there are no other effects 
in the world, that are in themselves so necessary, or 
which, in respect of importance, bear any proportion 
to them. Divine interposition may be necessary for 
other desirable effects; but no other effects are neces- 
sary to happiness, but conformity to God and the en- 
joyment of him. As these are the great ends of divine 
grace, so they are evidently the noblest effects that 
can be produced in the highest order of created beings. 
There is a peculiar and transcendent excellency in 
these effects of divine power, as they are the chief ef- 
fects of divine goodness. 

Though human corruption did not make divine 
supernatural operation necessary in order to holiness, 
it is necessary on other accounts, in order to complete 
happiness. Though holiness be a chief part of hap- 
piness, it does not comprehend the whole of it. It in- 
cludes, in its nature, desire of enjoyments that are not 
inseparable from it. Suitable love to God with the 
whole heart includes transcendent desires after God ; 
not only after his favour, but after the fullest assuran- 
ces of it, and of its perpetual continuance; as also 
after such enjoyment of God, such intercourse with 
him, and communications from him, as cannot be the 
effects of the mere course of nature; and cannot take 
place while the Deity acts towards a creature, merely 
in the character of universal Cause, supporting the 
established laws of nature. ; 


SECTION V. 


OF THE PECULIAR EXCELLENCIES OE THE GRACE OF 
DIVINE LOVE, AND THE LIVELY VIGOROUS EXER- 
CISE OF IT. 


It is evident, from what was considered formerly, 
concerning the scripture account of the effects of 
divine grace, and the distinguishing characters of true 
holiness, that the lively and vigorous exercise of the 
grace of divine love, is a chief part of the true reli- 
gion. But because this vigorous engagement of the 


204 M‘LAURIN’S ESSAY 


heart, and affections in religious worship, isin itself a 
matter of so great importance ; and, at the same time, 
a thing against which many people appear very much 
prejudiced, it is proper to consider this subject some- 
what more particularly. 

It was observed before, that all the grounds and 
motives of divine love, are so many motives to the 
frequent exercise of that noble affection. ‘The same 
laws of nature and revelation which require divine 
love, require frequent divine worship. They require 
our honouring God, and our endeavouring to strengthen 
the love of God in our hearts, by habitual acknow- 
ledgments of his excellencies, and our manifold obli- 
gations to him. It is obvious, there are two very 
different ways of doing this: namely, a cold, superfi- 
cial, and careless way, which does not affect the heart, 
and a serious, affectionate -way, with deep reverence, 
esteem, gratitude, and strong desires after conformity 
to God. It is easy to observe, which of these two 
ways of worshipping or contemplating God, are most 
suitable to the love of God with all our heart, and all 
our soul, and all our strength. People void of love 
to God, may be employed in considering and acknow- 
ledging their obligation to love him; but while their 
hearts are insensible of these obligations; while their 
hearts are not in some measure penetrated with suit- 
able impressions of them, their praise, their adoration 
and prayer, are not sincere acts of religious worship. 
Sincere acts of divine worship must be real exercises 
of divine love. Acts of worship are not designed to 
inform God, either of his own infinite excellencies and 
benefits, or of our wants; all which he knows infi- 
nitely better than we do. Seeing the end of worship 
is not that we may inform God, but that we may hon- 
our and enjoy him; it is evident, neither of these can 
be done, unless we honour him with our whole heart. 
Acts of worship are designed for strengthening and 
fortifying divine love in the heart, by a due exercise 
of it. It is evident, that a few strong and vigorous 
actings of any good affection or habit, have a greater 
tendency to strengthen it, than many weak and super- 


ON THE SCRIPTURE DOCTRINE OF GRACE. 205 


ficial actings. It is necessary for us to be accustomed 
to acknowledgment of God’s perfections and benefits ; 
but it is dangerous to accustom ourselves to acknow- 
ledge these things in a cold and indifferent manner. 
For the natural effect of this must be a habit of cold- 
ness and formality, about things of infinite importance. 
The negligent and careless performance of divine wor- 
ship, is next to the utter neglect of it. Nothing, there- 
fore, is more agreeable both to scripture and reason, 
than that, as it is with the whole heart, we should love 
God, so it is with the whole heart we should worship 
and serve him. 

For preventing mistakes on a subject of such impor- 
tance, it is proper to make some remarks, concerning 
the true strength and vigour of good affections. It is 
evident, that these things must be judged of by a bet- 
ter standard, than the natural outward signs of inward 
emotions, which depend on constitution, and other 
causes. In persons of different constitutions, the same 
degrees of love, joy or sorrow, may have very differ- 
ent effects as to these outward natural signs and 
appearances. The true measure of the strength of 
any affection, is its superiority to other affections, espe- 
cially those that may interfere with it; and its influ- 
ence on men’s actions. A main thing, therefore, 
wherein the true strength of divine love consists, and 
of whatever holy affections have a connexion with it, 
is their superiority to all other affections, their efficacy 
in keeping other affections within due bounds, and 
directing them to right purposes, and their influence 
on universal holiness in practice. These men, there- 
fore, have the strongest love to God, who have the 
strongest propensity to a course of universal obedience 
to him; whose love is able, by God’s blessing, to sur- 
mount the greatest difficulties, that attend such a 
course ; and to resist the strongest temptations to the 
contrary. But in speaking of obedience, acts of divine 
worship and contemplation, and due exercise of divine 
love in them, must not be excluded; but included as 
an essential and principal part; and as such a part of 

18 


206 M‘LAURIN’S ESSAY 


obedience, as has the most advantageous influence on 
all the other parts of it. 

These things show how we ought to make an esti- 
mate of the strength of divine love, as habitually 
rooted in the heart, governing the life, and duly exer- 
cised in contemplation and worship. It is evident, 
that the more vigorous the exercise of that affection is 
in worship, the more is the attention of the mind fixed 
on its infinite object; the more does the heart cleave 
fast to God, and follow hard after him; the deeper are 
the impressions on the heart of his infinite excellen- 
cies, and of all our obligations to him, and the greater 
is the willingness and complacency of the soul in 
divine worship itself. 

These things serve also to remove the ambiguity of 
words, that is observable sometimes in unlimited in- 
sinuations and objections, against the use of devout 
affections. Such are the objections which suppose a 
real difference between suitable affections towards 
God, and a due attachment of the will to him; choos- 
ing him as the soul’s chief good and chief end. Such 
a choice, as was observed before, is a main thing in- 
cluded in divine love. But it is an unreasonable strife 
about words, to pretend that such a choice, such high 
esteem, gratitude and desire, as are included in divine 
love, and were formerly described, are not affections. 
When people deny the necessity or-importance of 
devout affections, they must-either deny the necessity 
of the love of God, or deny that the love of God, even 
with the whole heart and soul, is an affection of the 
soul. Though the use of words be arbitrary, yet, if 
there are abuses of words, which tend to embarrass 
and mislead men’s thoughts, the ways of speaking, 
which would exclude. the most transcendent love or 
joy, from being affections of the soul, are of that 
number. 

Whatever reason there may be for Jieieagiines be- 
tween the will and affections, in some other cases, there 
is no reason for distinguishing between the due attach- 
ment of the will of God, and the affections included 
in sincere love to him. The will cannot be duly 


ON THE SCRIPTURE DOCTRINE OF GRACE. 207° 


attached to God, without habitual love to him with 
the whole heart, deeply rooted in the soul. Without 
the actual exercise of that love, there cannot be a 
right disposition of the will towards God, in his wor- 
ship.—These things admit of very different degrees. 
They who love God most, may sometimes come short 
of that lively exercise of divine love and joy, which 
they have attained to at other times. As the want of 
such attainments is consistent with a prevalent attach- 
ment of the will to God, it is also consistent with pre- 
valent love to him. But it is needful to distinguish 
between the want of such things, and the want of all 
desire after them. The want of all such desire is in- 
consistent with sincere love and due attachment of 
the will to the source of all happiness. [f there is 
ofttimes ambiguity in; common expressions about the 
affections, the same things take place in more formal 
and philosophical expressions, about the various act- 
ings of the will: and the things which serve to give 
fixed and determined notions, in the one case, serve in 
both. There are transient and fictitious actings of the 
will, as well as emotions of the heart or affections. It 
_ is needful to distinguish between the will and the 
affections in these cases, wherein men are deeply 
affected with various things against their will, as when 
Felix trembled in hearing Paul’s discourse ; in these 
cases, men’s affections are involuntary and forced. 
On the other hand, men may be sincerely willing to 
be more strongly affected towards certain excellent 
objects, or to have their affections towards them more 
lively and vigorous than what they are ; it is evident, 
this must be the case, as to all who are endued with 
sincere love to God and holiness. Divine love, where 
it takes root in the soul, is the most voluntary affection 
in the world ; and wherever it is sincere, there must 
be some aspiring after higher degrees, and a more 
lively exercise of it. Hence, it follows, that where 
there is a due attachment to the will-of God, this is so 
far from superseding the devout affections, formerly 
explained, that it must include a sincere desire after 
them: that is, it must include a concern to have the 


208 MSLAURIN’S ESSAY 


heart more and more strongly affected with God’s per- 
fections and benefits, and all the motives of sincere 
love to him. 

These things show the tendency of incautious sub- 
tilizing, on the difference between the will and the 
affections. People are apt enough, without the help 
of philosophy, to satisfy themselves with a mere specu- 
lative belief and speculative meditations on God and 
his will. It is true that men’s affections in devotion, 
are too oft of a corrupt nature and tendency. ~The 
more need there is of due cautions and directions, as 
to the affections we should prize and seek after. Itis, 
indeed, a sure way to avoid wrong affections in devo- 
tion, to discard all devout affections in general. But 
on this footing, people might as reasonably discard all 
devotion itself. Irregular devotion, or wrong affec- 
tions in devotion, are far from being the only danger- 
ous things that sinners need to be guarded against. 
Experience shows, men may be very wicked in their 
practice, who are very cold and formal in their devo- 
tion. Indeed, the most obvious things in the frame of 
our nature show, that while men’s religious belief and 
evercises, do not in some measure affect their hearts, 
they cannot much affect their practice. 

What was hinted about the attachment of the will 
to God, shows that when men’s devout affections are 
in themselves good and. useful, they are not the less 
commendable, because they are,voluntary ; or, because 
men have been active and diligent, in the use of pro- 
per means, and in humble dependence on -God, in 
attaining to them. This shows, that when people 
direct their ridicule or invectives against those who 
work themselves up to devout fervours, or who endea- 
vour to be fervent in spirit in serving God, they ought 
to restrict their censure to fervours, or strong affections 
that are of a corrupt or trifling kind, or excited by 
wrong means. For it is obvious, that when such in- 
vectives or insinuations are understood without restric- 
tion, (which is ofttimes the case, when writers or others 
express no restriction) they tend to expose all the holy 
affections, included in the strong exercise of love to 


ON THE SCRIPTURE DOCTRINE OF GRACE. 209 


God with the whole heart, excepting those in which 
men may be in all respects passive. 

The view that has been taken of the true strength 
of the best devout affections, is of use, not only to 
prevent mistakes about words, but to show the excei- 
lency and usefulness of these things themselves. In 
the mean time, though we are chiefly to consider the 
excellencies of Divine Jove, it ought to be remembered 
that there are other devout affections, which come short 
of it, and which, notwithstanding, are far from being 
despicable or useless. Unless we own this, we must 
maintain, that they who as yet are void of divine love 
and true holiness, either ought not to desire these 
things, or should desire them only ina cold and in- 
different manner. ‘This is so far from being true, that 
the best way such people can be employed, is in ear- 
nest desires after such things, exciting diligent endea- 
vours; though such desires and endeavours, while 
men are void of real holiness, be attended with very 
essential culpable defects. 'To excite desires after the 
love of God, even in hearts that have not yet attained 

to it, is a main design of considering the excellencies 
of that noble affection, not only considered as habitu- 
ally rooted in the heart, but as vigorously exercised in 
religious worship. 

One comprehensive and principal excellency of the 
best devout affections, is their powerful influence on 
practice. This is evident, from what was observed 
before, concerning these prevalent desires of con- 
formity to God, and of his approbation, or, which is 
the same thing, that prevalent propensity to obedience 
to him, which are essential ingredients of sincere love 
to God; and such ingredients of it as all other holy 
affections, which may be distinguished from them, 
must conspire to strengthen and promote. The influ- 
ence of sincere love to God, on universal obedience to 
him, is a matter of so great importance, not only for 
showing the excellency of that holy disposition of soul, 
but also for discovering the delusions of self-deceivers 
who falsely pretend to it, that it is needful to consider 
this matter at some length by itself; and, therefore, 

18 * 


210 M‘LAURIN’S. ESSAY 


it is to be the subject of the following section ; but it 
is proper to observe here, how unreasonable it is to 
make one ingredient of divine love clash against an- 
other. This is plainly the case, if, on pretence of in- 
culcating strong inclination to keep God’s command- 
ments, we diminish the importance of just impressions 
of his excellencies and benefits. To have a due 
esteem of God’s excellencies, a due grateful sense of 
his benefits, a prevalent inclination to due habitual 
acknowledgment of these things, with suitable desires 
after the favour, the approbation, the enjoyment of 
God; to have such suitable esteem, gratitude, and 
desire towards God, is to fulfil the chief commandments 
of God. It is by these things, we obey the command- 
ments of God which relate to the heart, or prevalent 
dispositions of the soul. Such suitable affections to- 
wards God, are principal parts of conformity to him, 
or of obedience to him. They are in themselves essen- 
tial duties of holiness, and they include a just impres- 
sion of the chief motives and encouragements, and of 
the chief patterns of all the other duties of holiness in 
general. A due esteem of the chief moral excellencies 
of God’s nature, has such an influence on suitable love 
to the moral duties of his law, that these things cannot 
be separated. 

_ In considering the excellencies of the lively exercise 
of divine love, it is of particular use to explain these 
properties of it, which distinguish it from strong affec- 
tions to inferior objects. Whereas, it is a chief use of 
reason and judgment, to control and restrain our 
strong aflections towards other objects, it is a chief 
use of these faculties, to promote and strengthen the 
vigorous love of God, and that love of our neighbours, 
which is inseparably connected with it. The lively 
exercise of divine love, is the noblest use to which 
human reason and understanding, sanctified by divine 
grace, can be subservient. It is the more needful to 
consider this, because of various insinuations, and 
ways of speaking, which tend to give a quite contrary 
view of things. Of this number, are these ways of 
speaking, by which the rational way, and the affec- 


ON THE SCRIPTURE DOCTRINE OF GRACE. 211 


tionate way of devotion, are without any due explica- 
tion or restriction, distinguished, or rather opposed to 
one another. It is true, indeed, that all affectionate 
devotion, is not wise and rational: but it is no less 
true, that all wise and rational devotion must be af- 
fectionate. All suitable divine worship must include 
the exercise of divine love. Seeing there are various 
affections different from true love to God, or inconsis- 
tent with it, warm devotion ofttimes may be unrea- 
sonable: but seeing love to God with the whole heart 
is the most reasonable, and the most necessary thing 
in the world, all cold and superficial devotion must be 
unreasonable. ‘The use of human understanding is to 
know God and his works. The chief end of knowing 
God’s works, is the knowledge of God himself. The 
highest end of knowledge is not mere speculation.— 
The great end, therefore, of knowing God and his 
works, is to love God, to honour, and to obey him, 
and to enjoy him. Divine love and joy are the high- 
est attainments of human nature, and highest ends of 
all its faculties. 

It is the use of reason to curb men’s passions, but it 
is to curb passions that are hurtful or liable to excess. 
It is needful, and requires great efforts to set due 
bounds to our love of other things. But the end of 
setting bounds to our love of other things, is, that we 
may set no bounds to our love of God. When people 
speak of rational and affectionate devotion as opposite 
things, they seem to goin so far to the philosophy, 
that made it the use of reason to root out the affec- 
tions. But whatever rash and inconsistent things may 
have escaped men in sallies of zeal against devout af- 
fections, yet, when men calmly consider the most use- 
ful things in human nature, few are capable of deny- 
ing the affections to be of that number. It is with 
good reason, that a famous author, Malebranche, 
speaking on that subject, compares the state the intel- 
lectual world would be in, without inclinations or 
affections, to the state of the material world, were it 
without motion, on which its beauty and usefulness 
so much depends. If it were, indeed, the true use of 


a 


212 M‘LAURIN’S ESSAY 


reason, to root out all affection, the right use of reason 
would be inconsistent with virtue and happiness. 
These things necessarily imply suitable affections 
towards God and our fellow-creatures: and especi- 
ally that love and joy of which God himself is the 
object. 

It is the use of reason to oppose these affections, 
which are in their own nature evil, and to moderate 
those, which, though in their own nature useful, are 
subject to hurtful excesses. Men’s affections are irra- 
tional or unreasonable, when they are not founded on 
a well-informed judgment, when they are not excited 
by just and sufficient motives, when they are exces- 
sive in their degree, or have a bad influence on the 
mind and practice. If there are various affections, 
which may be introduced into men’s devotions, which 
are liable to these imputations; the more necessary 
are the good and wise affections included in divine 
love, which are evidently of an -Dppueite nature and 
tendency. 

The affections included in dive love, are founded 
on these truths, for which there is the greatest evi- 
dence in the world. Every thing in the world, that 
proves the being of God, proves that his creatures 
should love him with all their heart. The evidence 
for these things is in itself very strong, and level to 
every capacity. Where it does not beget conviction, 
it is not owing to the weakness of men’s capacities, 
but to the strength of their prejudices and preposses- 
sions. This is manifestly the case, as to the great 
truths of natural religion, concerning God’s infinite 
excellencies and benefits; the many endearing rela- 
tions we stand in to him, and our absolute dependence 
on him; the necessity of the enjoyment of God, in 
order to complete happiness, and of supreme love to 
God in order to the enjoyment of him ; and in general, 
the necessity of having the affections of our hearts, as 
much as possible, proportioned to the worth of their 
objects. Whatever proves that reasonable creatures 
are obliged to love God and his law, proves that sin- 
hers are obliged to suitable hatred of sin, and self 


ON THE SCRIPTURE DOCTRINE OF GRACE. 213 


abasement for it. A sinner cannot have due prevalent 
love to God and hatred of sin, without prevalent de- 
sire of obtaining deliverance from sin, and the enjoy- 
ment of God. A suitable desire of so important ends 
cannot be, without proportionable desire of the neces- 
sary means. If a sinner, therefore, who hears the 
gospel, have these suitable affections of love to God 
and hatred of sin, to which he is obliged by the laws 
of natural religion, these things cannot be separated 
from a real complacency in that redemption, and 
graces which are proposed in revealed religion. This 
does not suppose that natural religion can discover or 
prove the peculiar things of the gospel to be true; but 
when they are discovered, it proves them to be infi- 
nitely desirable—A book of laws that are enforced 
with awful sanctions, cannot prove that the sovereign 
has passed an act of grace, or indemnity, in favour of 
transgressors. But it proves that such favour is to 
them the most desirable, and the most necessary thing 
in the world. It proves that the way of saving us 
from sin, which the gospel reveals, is infinitely suitable 
to the honour of God, to the dignity of his law, and to 
the exigencies of the consciences of sinners. But it is 
not suitable to the scope of our present inquiry, to en- 
large here on the evidences of the main principles of 
natural religion, and revelation. ? 

As what has been hinted, gives some view of the 
greatness of the evidence, it shows that if the truth of 
these principles is once supposed, they contain the 
most reasonable, and most just motives in the world, 
to the good affections included in divine love. The 
most obvious principles of natural religion, are evident 
proofs of the necessity of loving God with our whole 
heart. The peculiar doctrines of the gospel, relate to 
our deliverance from sin. And it is manifestly the 
most reasonable thing in the world, that deliverance 
from sin, should, in the most vigorous manner, occupy 
the thoughts and affections of sinners. 

As the affections included in divine love, are found- 
ed on the most reasonable grounds and motives, they 
are incapable of excess. This is a principal excellency 


214 M‘SLAURIN’S ESSAY 


of these affections, and it is peculiar to them. It is 
unreasonable to object, that men may be so occupied 
about one part of religion, as to overlook and neglect 
other parts of it. Such partiality in religion does not 
argue an excess in men’s love to God or holiness, but 
a very culpable defect in it. The more men have of 
these holy affections, the stronger must their inclina- 
tions be, to that obedience to God, which is universal, 
and extends to all his precepts. 

The affections included in divine love, are so far 
from being capable of excess, that they must always 
come short of the worth of their object. This must be 
the case, even though men were in a state of perfec- 
tion. It is not only impossible to overvalue God’s ex- 
cellencies and benefits, or his favour and the enjoy- 
ment of him; our esteem of these things, our grati- 
tude, our desires, our complacency in God, can never 
fully come up to the motives and grounds of these 
good affections. When it is said, that holiness implies 
a due proportion between our affections and their ob- 
jects, it must be understood with obvious limitations 
and restrictions, relating to God’s infinity. The love 
of creatures to God, is infinitely unequal to the object. 
—But since the object of that affection is infinitely su- 
perior to all other objects, the affection itself should, 
as much as possible, transcend all other affections. It 
is always capable of the most just and reasonable ad- 
ditions and increase of strength. We cannot have 
sincere divine love, without a real desire of such pro- 
gress in it. The necessary disproportion of that affec- 
tion to its object, and the strong obligations to it, the ~ 
divine benefits which are continually multiplying upon 
us, are evident proofs of this. And as there is good 
ground to suppose, that strong desire and endeavours 
after progress in the love of God, is a main thing, in- 
tended by the scripture expressions about our loving — 
him with all our heart, and all our strength; so there ~ 
are manifold other instructions in seripture, which 
show that we cannot love God truly, without endea- 
vouring to love him more than we do, and that desire 
of progress is a main character of sincerity. 


ON THE SCRIPTURE DOCTRINE OF GRACE. 215 


From what is said, it is evident, that it is equally 
absurd and impious, to suppose that creatures may 
love God too much, or more than they ought. Hence, 
it follows, that sinners cannot hate sin too much; that 
they cannot prize deliverance from it too much, or be 
too thankful forit. It is true, that there are certain 
bounds, beyond which men’s affections cannot rise, 
in their present frail state, without doing hurt to their 
frame, or even unhinging it. But there are very 
obvious reasons, that this is no proof of a danger of 
excess in the good affections in view. In men’s 
present imperfect state, these affections labour always 
under culpable and hurtful defects; they are also 
subject to very hurtful decays through opposition from 
inward infirmities, and outward hinderances and temp- 
tations, of a contrary tendency. This may be very 
evident to us, if we consider some. obvious differences, 
between these excellent affections in view, and men’s 
affections to inferior objects; particularly those appe- 
tites, which relate to the subsistence of bodily life, and 
its enjoyments. These appetites seem scarcely capable 
of being extinguished, or liable to dangerous decays, 
by neglect. The thing that requires effort and labour 
is to moderate them. It is far otherways, as to the 
noble affections, included in the love of God and 
holiness. These superior affections are liable to so 
manifold opposition, and to so dangerous decays, that 
men can never be too eareful, in using all proper 
preservatives against defections, and all proper means 
of steadiness and progress. Men may have sincere 
love to God, rooted in their hearts, while they are 
not in the actual exercise of it; but not without some 
habitual propensity to such exercise: and the lively 
exercise of it, is the great means of preserving and 
strengthening it, and of avoiding those dangers, from 
within or from without, which threaten the decay 
of it. 

These things show, that as the affections included in 
divine love, are in themselves incapable of excess; so 
they are the chief means of restraining the inordinacy 
or excess of men’s affections, to inferior objects. Men’s 


216 M‘LAURIN’S ESSAY eo 


chief affections must always be fixed on some object 
or other. There must still be some affections, which 
have the sovereignty in the heart. If men’s ehief 
affections are not fixed on God, they must be fix 
some other objects, which are infinitely below him, 
Disorder and confusion in the prevalent affections of 
the heart, must necessarily ensue upon such a prefer- 
ence of the creature to the Creator, It is in vain to 
pretend to remove the inordinacy of affections to other 
objects, while that supreme Jove to God, to which 
these other affections should be subordinate, i is ne 
ed. It is divine love that restores and establishes 5 
nobler order in all the affections of the soul. It is 
divine love that establishes inward temperance in the 
affections, and. maintains the sobriety of the heart. 
All the good affections included. in it, tend to restrain 
these irregular selfish passions, which have so ba 
influence, both on men’s practice, and on their judg- 
ment and understanding ; the more violent degrees ‘of 
which passions so often mar the exercise of reason. 
Such passions ofttimes.do great prejudice by an exces- 
sive application, and, in a manner, a confining of men’s 
thoughts to some one object. Divine love employs 
the mind and heart, about all that beautiful variety of 
useful thoughts and actions, which are necessary in the 
practice of universal holiness. Though religion is 
called the one thing needful, yet, that one thing com- 
prehends a great many things; yea, all the things by 
which we should promote the glory of God, the good 
of society, and the perfection of our natures. That 
unity of principle and end, which takes place in holy 
affections and actions, together with their amiable 
harmony and connexion, and mutual subserviency to 
one another, gives them an unspeakable advantage, 
above all strong affections towards inferior objects. 
Corrupt and inordinate affections, through their fre- 
quent clashing and interfering, the impossibility of ‘sa- 
tisfying them, the necessity of curbing and moderating 
them, the difficulty of this where that affection, which 
is the source of true moderation is wanting, and on 
various other accounts, have an evident tendency to 


ON THE SCRIPTURE DOCTRINE OF GRACE. 217 


disquiet and perplex the mind, and consequently, to 
darken it. The tendency of divine love is, in all 
respects, the very reverse of this. 

All these things show, that as divine love is the 
highest use of human reason and understanding, so it 
has the greatest tendency to the true improvement and 
cultivating of it. It makes men truly wise, and gives 
them a right judgment in things of the greatest import- 
ance. IJnordinate affections are the greatest enemies 
to reason, if rightly understood. ~ They bribe into their 
corrupt interests, and bias it against evidence. A main 
thing, therefore, in true freedom of thinking and rea- 
soning, is freedom from that bias of wrong affections. 
If this cannot be had without the prevalence of the 
contrary good affections, the source of true freedom of 
thought, is divine love. It is a general property of the 
strong affections, that they have a natural influence on 
the memory, on fixing the thoughts, and on rendering 
men’s invention more fruitful. But different affections 
make men’s inventions fruitful in a very different 
manner, according to the good or bad nature and 
tendency of these affections themselves. The mind is 
naturally fruitful in these thoughts, which are most 
suitable and most favourable to these affections, which 
are most predominant. These things show, that the 
love of God, and that love of truth which is implied in 
it, have a manifold advantageous influence on men’s 
reasoning faculties. Divine love restrains these per- 
verse affections, which are the causes of wrong judg- 
ment, and of delusion- every day; it gives the mind a 
freedom from the most hurtful biases, it fixes the 
attention, it puts the mind in the best situation for the 
most useful inquiries, it makes the mind fruitful in the 
thoughts that are most subservient to them, it recon- 
ciles it to what labour and application may attend 
them. 

It is proper to observe, that there are two sorts of 
reasoning, on things that relate to practice, between 
which there is a considerable difference. The one is, 
that reasoning which is designed -for finding out the 
truth, in cases where men as yet want evidence, and 

19 


218 M‘LAURIN’S ESSAY 


must suspend their judgment. The other is, that 
reasoning which is designed to strengthen good affec- 
tions and purposes, by reflection on proper motives of 
the truth, of which the mind has already a well- 
founded persuasion. As to the first sort of reasoning, 
even where divine love takes place, and is founded on 
a just assent to the most essential truths, men may 
have occasion for such inquiries, and find them attended 
with difficulty. ‘The frequent diversity of sentiments 
among the best men, in a special manner, about the 
application of uncontested general rules to particular 
cases, puts this out of question. In such cases, it is 
necessary to avoid a blind affection to one side of a 
question, before a man’s judgment is sufficiently in- 
formed and determined on good grounds. This is 
that cool and judicious consideration, which is so 
requisite in impartial inquiry. It must exclude the 
influence of corrupt affections, because they tend to 
bias the mind against evidence; but, for the same 
reason it must not exclude the influence of the love 
of God, than which nothing is more truly subservient 
to the search of truth. 

But, notwithstanding the usefulness of such inqui- 
ries, it would be manifestly unreasonable to place the 
whole of religion in them. It would be absurd tc 
pretend that all devout exercises should be performed 
with such a suspense of judgment as these inquiries 
suppose. This would infer, that there can be no 
exercise of divine love, founded on the just and firm 
belief of divine truths; and that a state of sincere 
holiness must be a state of perpetual scepticism. It is 
evident, that this would cast a very injurious reflection 
on the means God has given us of knowing his will. 
It would infer, that they are so obscure and defective, 
that men’s belief can never be fully determined on 
good grounds; and that the right use of reason in 
religion is, to be “ever learning, and never able to 
come to the knowledge of the truth.” 

From what is said, it is evident, that the lively 
exercise of divine love and joy, has the greatest con- 
nexion with the most desirable sedateness and com- 


ON THE SCRIPTURE DOCTRINE OF GRACE, 219 


posure of mind. When men oppose sedateness of 
mind, and lively affections to one another, they do not 
consider duly the great disparity between these irregu- 
lar affections, which should never be introduced into 
devotion ; and, those affections which belong to divine 
love, which are essential to the right performance of 
devotion. What has been said above, concerning the 
opposite tendency of these two sorts of affections, 
shows that the one is as useful in order to due com- 
posure and. serenity of mind, as the other is hurtful to 
it. Irregular affections tend to darken the mind, 
hinder due attention, and distract the thoughts. The 
very reverse of this is the natural result of divine love, 
and of all these concomitants of it, which the apostle 
calls the fruits of the spirit ; joy, peace, long-suffering, 
gentleness, goodness. Whoever believes the scripture 
account of future blessedness, must own that it is a 
state of the most vigorous and most perfect love and 
joy, in the most perfect serenity and tranquillity. To 
have-the love of God shed abroad in our hearts, and 
to be filled with joy and peace in believing, is the 
nearest resemblance of that blessedness. That faith 
which works by love, is a faith by which the soul and 
conscience enter into rest. While that faith and love 
are wanting, and while men’s chief affections are such 
as cannot be satisfied, and must be controlled, there 
can be no durable and solid rest or composure of 
mind. 


SECTION VI. 


OF VARIOUS GENERAL PROPERTIES COMMON TO THE 
BEST DEVOUT AIFECTIONS, WITH THE OTHER AF- 
FECTIONS OF HUMAN NATURE. 


After considering the distinguishing excellencies of 
the affections included in divine love; it is useful to 
cousider some properties which are common to them, 
with other devout affections ; or all the other affections 
of human nature in general. A right view of this 
matter, is of use, both for vindicating the importance 


220 M‘LAURIN’S ESSAY 


of these holy affections, and for farther illustration of 
their peculiar excellencies. Some general resemblances 
between them and other affections of a very different 
kind, are sometimes made use of as arguments against 
two very important points. These things are improved 
partly against the usefulness of all affections, considered 
in themselves general; partly against ascribing any of 
them to divine grace. Whatever may be said of such 
objections otherwise, their success, on the minds of 
many, makes them considerable. If there are people 
who are strongly prejudiced against devout affections, 
it is not to be wondered at, that this should bias their 
minds in favour of any appearance of arguments 
against them. 

The general resemblances between the affections 
included in divine love, and other devout affections, 
are either such as relate to the means of exciting them, 
or the effects which proceed from them. As to the 
first, it is sometimes objected that the same natural 
causes, which are means of exciting human affections 
in general, have a natural influence in exciting devout 
affections, and that both in good and bad men, as 
well as any other affections whatever. As to these 
natural causes, or means of exciting the affections, 
some view was taken of them above. The primary 
means are the knowledge and due consideration of 
proper motives. This alone seems essential and ne- 
cessary, for exciting the affections in a reasonable 
manner. But there are other secondary means, which, 
though not so absolutely necessary, as attention to 
motives, are natural helps subservient to it ;—such as 
the advantageous proposal-of them, pathetic discourse, 
the force of example, and the like. 

Some people seem to imagine, that because devout 
affections are excited, both in good and bad men, by 
such natural causes, therefore, none of them ought to 
be ascribed to divine supernatural operation. And 
again, because there is so great a resemblance between 
all devout affections, as to the manner of exciting 
them, they. imagine there can be no very material 
difference in the affections themselves. Seeing, there- 


ON THE SCRIPTURE DOCTRINE OF GRACE. 221 


fore, the devout affections which may be excited in 
the hearts of bad men, are of so little use; they think 
we should judge the same way of all devout affections 
whatever, without exception. 

Such objections, sometimes dazzle the minds of the 
inconsiderate, and ‘of those who are strongly preju- 
diced against devout affections. In order to. show 
that they are of no force against the affections included 
in divine love, it-is sufficient to remove the ambiguity 
of words, and to make some reflections on things that 
were considered formerly, concerning the relation 
between the efficacy of grace, and the good influence 
of means. ~ 

When it is said, that all sorts of devout affections 
are excited by natural causes or means, this may be 
understood in two different meanings, between which 
there is a very important disparity. The meaning 
may be, either that the production of such effects is 
wholly owing to these means, or, that these means 
have a real influence.on them. In the first meaning 
of the expressions, when the efficacy of means is made 
an objection against the efficacy of grace, it is a begging 
the question. To say that all sorts of devout affec- 
tions are wholly owing to natural causes, and that, 
therefore, none of them should be ascribed to divine 
grace, is not reasoning, but naked assertion. The 
various evidences, from scripture and experience, 
against that assertion, were considered at large above. 

As to the other more large meaning, namely, when 
all that is pretended is, that the natural causes or 
means above-mentioned and the like, do really con- 
tribute to all sorts of devout affections, this is no objec- 
tion against the necessity or efficacy of divine grace. 
To set this matter in a due light, it is useful to consider 
the following things. 

In the first place, the efficacy of grace, and the good 
influence of motives, and other means, are no way in- 
consistent. The end of divine grace is not to render 
motives and other means useless, but to make them 
effectual. And, therefore, when the good dispositions 
and affections, included in divine love, are produced 

Las 


222 M‘LAURIN S ESSAY 


and excited; they may be indeed the effects of the 
things above mentioned, as subordinate means, while 
this does not hinder their being the effects of divine 
grace as the principal cause. 

In the next place, it is proper to observe, that the 
natural means of producing good affections, operate 
variously on different persons, according to the previ- 
ous rooted dispositions of their hearts. The diversity 
of men’s inward prevalent dispositions, may make the 
same motives and other means, have the most different 
effects in the world, on different persons. This is so 
evident from reason and experience, that it is not 
needful to insist upon it. It is well known that the 
same instructions and persuasives, which are means 
of producing the best effects, on well disposed minds, 
may be abused by people of the most perverse dispo- 
sition, to the worst purposes. 

If there may be a vast disparity, in the effects of the 
same motives or other means, on different dispositions ; 
even where there is no immediate divine operation ; 
much more must this be the case, where such opera- 
tion is interposed. The same instructions and mo- 
tives, which in the minds of some, only produce the 
common good affections formerly described, may, by 
God’s blessing, produce and strengthen in others, the 
excellent dispositions and affections included in divine 
love. While they excite in some, only admiration, 
good general desires of escaping future punishment, 
and of obtaining future blessedness, they may in the 
hearts of others produce the chief things wherein true 
holiness consists: they may, through the efficacy of 
divine grace, change the heart, by sanctifying it; or, 
through renewed supplies of the same grace, promote 
and advance so blessed a change. 

The same truths may be considered as motives to 
different good affections and actions. The great doc- 
trines of religion are motives to divine love, and uni- 
versal holiness. They are also motives to these other 
common good affections which come short of it. ‘True 
holiness does not exclude these other affections. It 
includes, it directs, it purifies, and strengthens them. 


ON THE SCRIPTURE DOCTRINE OF GRACE. 223 


It necessarily includes them; it makes men earnestly 
desire future happiness: but not in a mere general 
and confused way: it makes men fix their chief de- 
sires on God, and place their chief happiness in him. 
The natural efficacy of motives, ofttimes produces 
these common affections, without divine love ; and 
rests there, without rising higher. The end-of divine 
grace, is as it were, to complete the good influence of 
motives: to make them effectual for the chief purposes 
to which they are subservient: and to make them 
successful means of producing the divine image, and 
of promoting it. These things necessarily imply the 
implanting of divine love in the soul, and the lively 
exercise of it. 

From what is said, it appears that a general resem- 
blance, as to the means of exciting men’s affections, 
does not disprove an essential disparity in the affec- 
tions themselves, that are produced or excited by these 
means. The sufficiency of natural causes to produce 
various other affections, does not prove their sufficiency 
to produce those included in love to God with the 
whole heart. There is so vast a disparity between 
these different effects, that there is no just arguing from 
the one to the other. ‘The power of corruption and 
depravity shows our need of the power of divine 
grace, to produce and promote sincere divine love.— 
The sufficiency of means to produce other affections, 
does not disprove the power of depravity, but is 
rather aconfirmation of it. It is a strong confirmation 
of its power, that it defeats so many promising good 
impressions. It shows that the efficacy of inward per- 
verseness is very considerable, when men may be so 
deeply affected, and so sensibly touched, with the 
chief persuasives and motives to their duty, without a 
cordial compliance with it. There is a great difference 
between transient impressions of motives, and a 
thorough compliance with the true end of them. But 
these impressions are in themselves of a good ten- 
dency; and it is the power of. depravity that makes 
them so transient and ineffectual as they are. These 
things show, that the sufficiency of means for other 


224 M‘LAURIN’S ESSAY 


purposes, and their subserviency to the good disposi- 
tions included in true holiness; cannot disprove our 
need of divine grace, for producing such dispositions 
and affections, and for the suitable vigorous exercise 
of them. 

Though whatever disproves the self-sufficiency of 
motives, and other means, proves our need of divine 
grace ; the efficacy of grace does not take away the 
necessity or usefulness of means. The principal means, 
as was observed above, of good dispositions, are the 
knowledge, the belief, and consideration of proper 
motives. Divine love necessarily-supposes the belief 
of those divine truths, which are the chief motives to 
it. It implies, in its very nature, a prevalent propen- 
sity to the actual consideration of them ; and such con- 
sideration is necessarily implied in the actual exercise 
of that good affection. 

These things show, that’ true holiness necessarily 
implies a disposition, to the active use of the means 
of it. And as motives are the principal means of it, a 
suitable impression of them rooted in the soul, is a 
main thing, wherein true holiness consists. This 
shows how unreasonable it is, in considering the effi- 
cacy of grace,and of motives, or other means, to make 
these things clash and interfere, between which there 
is so evident a consistency and harmony. The ground- 
less imagination of an inconsistency in these things, is 
a main source of the objections which embarrass the 
subject in view. What has been already said, shows 
on what principles the force of such objections must 
depend. Some of them are built upon this supposi- 
tion, that if an all-seeing God, who knows our hearts, 
knows that the mere proposal and consideration of 
motives, and other means of holiness, will not of them- 
selves be effectual; he will not make the use of such 
means, on our part, necessary for that end. This is 
manifestly a very unreasonable imagination. It is 
evidently agreeable to God’s perfections, that the of- 
fers and operations of his grace, should be suited to 
our necessities. It is necessary for us to be holy, and 
to be beholden to the grace of God for that end. But 


ON THE SCRIPTURE DOCTRINE OF GRACE. 225 


this makes it no way necessary for us to be made holy 
without the use of means. 

Some of the objections in view are built on this po- 
sition, that if the Spirit of God make men holy, he 
must do it, without disposing them to the habitual con- 
sideration of the motives to holiness; at least, not in 
order to the exciting of the holy dispositions which 
are included in divine love, or which have a connexion 
with it. This is a position that contradicts itself. It 
implies, that if the Spirit of God is the author of all 
holiness, he is not the author of some of the most es- 
sential parts of it. A sincere disposition to consider 
the motives to divine love, and to use all proper means 
for the lively exercise of it, is both an essential part of 
holiness, and has a powerful influence on all the other 
parts of it. 

These things show, that the influence of means is 
no just objection against the efficacy of grace. They 
show, therefore, that, though the use of the same 
means may excite the holy affections included in di- 
vine love, and other affections of an inferior sort ; this 
does not hinder a vast disparity, not only in these af- 
fections themselves, but also in the manner of their 
production. The external means may be the same. 
Men’s inward meditations may be on the same mov- 
ing subjects. But there is a difference between what 
is wholly the natural production of means themselves, 
and what is the effect of divine grace operating by 


them. There is a difference between the natural and ~ 


intrinsic efficacy of means, operating suitably to the 
previous dispositions of men’s hearts; and the efficacy 
of means, when divine operation rectifies the inward 
dispositions of the heart, and gives to means and en- 
deavours, that good success which inherent depravity 
or infirmity would otherwise hinder. 

When people imagine that the use of means, or ac- 
tivity and diligence in the use of them, clashes with 
the reality of divine operation, they so far go into one 
of the most unreasonable branches, of what the body 
of Christians reckon the enthusiastical scheme of reli- 
gion, namely, that if God act on men’s minds, men 


226 M‘LAURIN’S ESSAY 


themselves must cease to act; or that they must for- 
bear the use of means, till they find some previous 
impulse exciting them to it. 

They who do not own the doctrine of grace, must 
own, that if divine grace were needful and real, it 
would not hinder, but excite, activity and diligence in 
all good endeavours; and that it is suitable to the di- 
vine perfections, that if divine grace were bestowed, it 
should be bestowed in such a manner as to encourage 
diligence. 

It is a main source of error in general, that men 
frequently confound things, between which there 
are the most ‘substantial differences, because of some 
resemblances of less consequence. It is thus, that 
some people strengthen these prepossessions against 
all piety, because of the resemblances of it, that are 
found in hypocrites. It is evidently a delusion and 
self-deceit of the same kind, when men despise all 
devout affections in general, these included in divine 
love not excepted, because of some kind of resem- 
blance between all the affections of human nature 
in general. The view that was taken before of the 
difference between true holiness, and false appear- 
ances of it, shows that that difference is the most 
important and the most essential difference in the 
world. The name and general notion of affections, 
are applicable to the best and to the worst things, the 
heart of man is capable of. The best and the worst 
dispositions or emotions of the heart, are called affec- 
tions, as the most useful truths, and the most hurtful 
practical errors in the judgment, are called principles. 
Some general properties may be affirmed of all sorts 
of principles, as well as of all sorts of affections. The 
natural means of producing or confirming principles, 
are real or seeming arguments; as the natural means 
of exciting affections are suitable motives, which are 
indeed arguments, relating not merely to the reality, 
but to the goodness of certain objects, or the contrary. 
Notwithstanding such general resemblances, as it is 
absurd to annihilate the difference between truth and 
falsehood, in men’s principles, it is no less absurd to 


ON THE SCRIPTURE DOCTRINE OF GRACE. 227 


annihilate the differences formerly considered, in men’s 
affections. It cannot be justly objected against this 
illustration, that the same evidence produces the same 
principles. The strongest evidences of the most use- 
ful truths, are ofttimes considered, with some attention, 
without begetting persuasion. Sometimes men may 
consider such evidences, and then do their utmost to 
refute them.—Sometimes these evidences procure.as- 
sent to some good conclusions, while the most import- 
ant conclusions, deducible from them, are not admitted. 

There is a resemblance between the various suc- 
cess of the evidences of the truth, and of the motives 
to holiness. Sometimes such motives are heard and 
considered with some attention, and at the same time, 
with strong aversion and disgust. Sometimes they 
excite these inferior good affections, which were for- 
merly described, while the main design of them is not 
complied with. | 

The reasonings which have been insisted on, con- 
cerning the influence of means, or of natural causes, 
on all sorts of devout affections, serve equally to vin- 
dicate the two important points, formerly mentioned, 
concerning the holy affections included in divine love: 
namely, the great importance of these attainments 
considered in themselves, and the reasonableness of 
ascribing them to divine grace. But there are various 
things which make it needful to consider this influence 
of natural causes, on men’s devout affections, some- 
what more particularly. It isa theory, in which there 
has been a good deal of philosophizing against serious 
piety, or affectionate devotion. But when duly con- 
sidered, it is of manifold use for better purposes. It 
is of use for vindicating piety, and for unfolding the 
delusions of self-deceit, in false pretences to it. It is 
owned on all hands, that there are various causes and 
helps in the nature of things, which are subservient 
to devout affections, especially to divine love. It is of 
importance to consider, whether this be a just objection 
against such affections, or an argument for them: and 
whether or not, the philosophy that subtilizes so much 
against devout affections, without any due restriction, 


228 M‘LAURIN’S ESSAY 


reflects dishonour, not merely on the corruption of 
nature, but on nature itself. On the other hand, it 
is owned by all parties, that men may impose on them- 
selves and others, by devout fervours, which either 
come short of holiness, or are even of an opposite 
nature and tendency. A right view of the natural 
causes, which have an influence on strong fervours of 
affection, is of manifest use, for due caution against so 
hurtful delusion. 

Before we enter on the more particular considera- 
tion of the natural causes in view, it may not be im- 
proper to observe a remarkable inconsistency, in the 
reasonings of many people, against devout affections, 
as the mere product of such causes. Many people, 
who object against such attainments, as the effects of 
operations that are merely natural, are against all ope- 
ration that is supernatural. It might be expected that 
such people would never make it an objection against 
the goodness or excellency of any effect, that it isa 
mere natural efficacy that produces it. According to 
them, this must be the case, as to all the noblest attain- 
ments, in the minds or hearts of the best of men. It 
is very unreasonable in any people to maintain, that 
nothing can be of importance, that proceeds merely 
from the natural efficacy of second causes. But that 
principle is chiefly unreasonable, in people who ac- 
knowledge no other efficacy on men’s hearts, but that 
alone. If such efficacy is no objection against other 
valuable attainments, and if they are not to be the less 
esteemed, because they are the effects of mere natural 
causes or natural powers; it is manifest partiality to 
make such a manner of production an objection 
against all devout affections: especially, against the 
noblest. affection of the soul, fixed on the noblest 
objects. 

These things are so obvious, that though people 
sometimes argue, not only against the divine origin, 
but even against the importance of any strong devout 
affections, on pretence that they may be accounted for 
from natural causes ; yet, it seems reasonable to under- 
stand such objections with some restriction. The 


ON THE SCRIPTURE DOCTRINE OF GRACE. 229 


meaning of them seems to be this, that devout affec- 
tions are of little or no importance, not merely because 
they are the effects of natural causes, but because they 
are the effects of such causes, even in the hearts of 
wicked men: and that these must be inconsiderable 
attainments, which may be produced in men’s hearts, 
without any changing of their hearts to the better.— 
When the objections in view are understood in this 
meaning, a sufficient answer to them is contained in 
the description formerly given, of the vast disparity 
between different sorts of devout affections. That 
description proves, that to argue from some particular 
sorts of devout affections, to all sorts of them in gene- 
ral, without exception, is contrary to the most evident 
and incontested rules of just reasoning. _ 

In considering the particular natural causes, which 
have a tendency to excite devout affections, that which 
deserves to be chiefly inquired into, is strong attention 
to proper motives. The native tendency of strong 
attention, affords various arguments in favour of vigor- 
ous affections towards objects, of the greatest excel- 
lency in themselves, and of the greatest importance to 
us. There is probably no controversy, whether serious 
and steady attention to such things, or the contrary, 
thoughtlessness and inconsiderateness about them, be 
most subservient to true wisdom. The same things, 
which are the chief motives to devout affections, are 
the chief motives to all good actions. If attentive 
consideration of these things be a natural cause, which 
has a tendency to lively devout affections; the useful- 
ness of the cause, isa good argument for the useful- 
ness of the effect. This way of reasoning is evidently 
founded on a general principle; on which the most sat- 
isfying arguments are founded in other cases ; namely, 
that if the natural causes which have a direct ten- 
dency to produce any effect, are good and useful, the 
effect itself must be so likewise. . This shows, that 
instead of its being a just objection against devout 
affections, that they are naturally excited by attentive 
consideration, it would rather be a more plausible 

20 


230 M‘LAURIN’S ESSAY 


objection against them, if they were excited ordinarily 
any other way. 

It was observed before, that men’s natural power 
of exciting several common good affections, does not 
disprove their need of divine grace, to produce and 
excite divine love. But though men’s power of atten- 
tive consideration, in order to excite some good affec- 
tions, does not take away their need of that superior 
power; yet, the use of such serious consideration, 
with application to God for his blessing, is of such im- 
portance, and of so good tendency, that it is necessary 
to vindicate it from objections, founded on the bad use 
of it, and artificial imitations of it. The interest of 
true piety requires the vindication, not only of divine 
love, but also of earnest desires, and other devout 
affections, that quicken men’s endeavours after it. 
And whatever be said of men’s power, of exciting 
some such affections, by strong attention, it is certain 
that the use of that power, is a thing to which too 
many have a strong backwardness, that does not need 
to be fortified by arguments. 

It is incontested, that men’s power of exciting their 
affections, by attention to motives, is ofttimes abused, 
to very bad or very useless purposes. By strong 
attention to those things, that are inducements to irreg- 
ular affections, these corruptions are more and more 
strengthened. Sometimes men may employ all the 
force of attention they are masters of, for exciting ficti- 
tious and artificial emotions, either about religious 
subjects or other things, merely to amuse and deceive 
others, and to procure their applause. Sometimes 
people may be very deeply affected with things they 
know to be fabulous ; and desire to be so affected, not 
out of any love to the objects which occupy their 
thoughts, which they know to have no being, but out 
of love to the amusement produced by raising the pas- 
sions. There are methods, by which some people, no 
doubt, acquire a peculiar dexterity, in raising such 
fictitious passions in themselves and others. There is 
no ground to doubt, but such dexterity may extend to 
all sorts of objects, that are fit to excite the affections. 


ON THE SCRIPTURE DOCTRINE OF GRACE. 231 


It isa just commendation of the objects of Christian 
faith, that there are no objects in the world, which, 
considered in themselves, are so capable of exciting 
the most. delightful affections of the soul. There is 
the less ground to wonder, if men who are intent upon 
such fictitious and artificial affections, about objects of 
so elevating a tendency, for the unworthy purposes 
above mentioned, may acquire some faculty that way. 
But if such intention, in devout exercises, be a hein- 
ous contempt of the Deity, the more enormous this 
evil is in itself, the more enormous is the malignity of 
charging any persons with it groundlessly. Christian 
charity and candour should incline us to suppose, that 
external signs of inward affection are real, and that 
where no remarkable signs of that kind appear, there 
may be affectionate devotion in men’s hearts notwith- 
standing. If we must form any judgment of the sin- 
cerity of others in devotion, as we should incline to 
the charitable side, it would be very unreasonable to 
confine our charity to those who appear least serious. 

Some people, when they consider how men may 
excite in themselves, artificial and fictitious fervours, 
imagine they have discovered mighty objections 
against the importance of devout affections. But 
it should be remembered, that dexterous mimics can 
imitate the most amiable good affections towards 
men, as well as devout affections towards God. They 
can imitate the joys and sorrows of the most tender 
parents, and most generous patriots, and counterfeit 
the good affections, which men should have to their 
families and their country. But these affections are 
not the less commendable, or the less important, be- 
cause they may be imitated. It is because these affec- 
tions, where they-are real, are so amiable and praise- 
worthy, that men who want them, seek favour and ap- 
plause, by artificial imitation of them,~ If it is not a just 
objection against any good affection towards men, that 
there may be artificial imitations of it; it is evident 
partiality to make it an. objection against devout affec- 
tions towards God. Whatever resemblance there 
may be between artificial emotions, and those which 


232 M‘LAURIN’S ESSAY 


flow from sincere affections rooted in the soul; it isa 
resemblance that is consistent with a very important 
disparity. It is true, that there is not such disparity 
in outward signs. To pretend that there should, is to 
pretend that outward signs should make the hearts of 
other men, as it were, transparent to us. It is neces- 
sary for us to search our own hearts, .but it is not 
necessary, nor fit we should have access to discern the 
hearts of others; as we would not think it very desi- 
rable, they should discern all that passes in ours. But 
of these things, more fully afterwards, in treating of 
the natural effects of strong affections, after considering 
the means of exciting them. 

When we consider the frequent abuse of men’s 
power of exciting their affections, we should remem- 
ber that in all other cases, the abuse of things, that are 
in themselves useful and necessary, is acknowledged to 
be no just objection against the due use of them; but 
rather an argument for it. Unless we adhere to this, 
we may plead for laying aside the use of all the 
powers and faculties of human nature. As all evil is, 
one way or other, the abuse of good, and all moral 
evil consists in the abuse of some good natural powers, 
or some perverseness that tends to such abuse; so it 
is a common and no less just observation, that the 
abuse or corruption of the best things is the worst. 
If the rectitude of our affections, the due exercise of 
them, and of all the active powers of the soul in sub- 
serviency to them, were not of the highest importance ; 
the abuse of these things would not be so odious, nor 
so hurtful as it is. When people object against men’s 
power of exciting their affections, by attention to mo- 
tives, because that power is abused in exciting such 
affections as are very trifling or hurtful; they may, 
with equal reason, despise men’s power of requiring 
and strengthening habits, by repeated acts, because 
that power is subject to the like abuses. This is nota 
blaming the corruption of nature, but nature itself, and 
a blaming the very main things in that noble struc- 
ture. These powers, which are so much neglected or 
abused, would take place in human nature, though it 


ON THE SCRIPTURE DOCTRINE OF GRACE. 233 


were perfectly free of all moral evil; and, it is indeed 
in such a state, that they should be-exerted, even with 
the greatest vigour. Next to the capacity of divine 
love and joy, to which all the powers of the soul 
should be subservient, there is not a nobler faculty in 
the frame of intelligent creatures, than the power of 
knowing the motives and grounds of the excellent 
affections, and of serious consideration of them. It 
was observed before, how effectually depravity hinders 
such consideration, and defeats the good tendency of 
such motives, even when considered. Serious con- 
sideration and reflection, on such perverseness, sug- 
gests strong motives to earnest desires after that divine 
grace, that-gives sinners new hearts. But when such 
serious consideration itself, at least serious considera- 
tion, in order to excite suitable affections, is the object 
of men’s contempt, they take the most effectual 
method to avoid strong affections towards God and 
religion ; and it is then they are most destitute of any 
proper preservative, against strong affections of a dif- 
ferent kind. 

In considering the abuse of useful powers, it should 
be remembered, that natural powers, and the natural 
laws which regulate their efficacy, are the effects of 
supreme goodness and wisdom. ‘This is the more evi- 
dent, the more carefully men inquire into these laws, 
which regulate the connexion between causes and 
effects, in the minds and hearts of reasonable crea- 
tures. The connexion between causes and effects, 
by showing the connexion between the means and 
the end, directs us to the right improvement of our 
active powers, in pursuing the best ends, by the fittest 
means. No attainments are more desirable than good 
habits, and especially good affections. Such attain- 
ments are the true ends of the laws of nature, which 
give such efficacy to repeated acts, and intense medi- 
tation, or serious consideration. The end of the struc- 
ture of our nature, as a divine workmanship, is to 
make us active in attaining and strengthening good 
habits, and good affections. It is the corruption of 
nature that makes men abuse their good faculties, in 

20* 


234 M‘LAURIN’S ESSAY 


subserviency to evil habits, and evil affections. Alien- 
ation from God and holiness, implies an aversion from 
the due use of our best faculties. It has introduced 
manifold abuses of them. But there is not one of 
these abuses of them, which, if seriously reflected on, 
does not suggest strong incitements, to a vigorous im- 
provement of them, to the contrary good purposes. 

If men’s natural power of exciting their affections, 
by strong attention, be ofttimes abused by strong atten- 
tion to the incentives of corrupt and irregular passions; 
this shows the necessity of greater attention to the 
proper motives of good and righteous imelinations. 
If men are ofttimes deeply affected with things they 
know to be fabulous, this should make us ashamed, if 
we are not deeply affected, with things we know to be 
true, and at the same time, of the greatest impor- 
tance. If designing men can raise in themselves, arti- 
ficial passions, about religious objects, without any 
sincere love to them, merely for low and unworthy 
ends; this should stimulate us to endeavour after 
deeper impressions of the same objects, for the most 
excellent purposes. 

In the case of artificial devout affections, that for 
which men are to be blamed, is not their intense medi- 
tation on objects of faith; it is not their being deeply 
affected with these things; it is not their being active 
in exciting their affections. If the object of their medi- 
tation be truth, the fault of their affections lies chiefly 
in unworthy and corrupt intention. We should en- 
deavour to be more sincere than they, but not more 
formal. We should avoid their hypocritical intention, 
but not their attentive meditation. When such men 
continue in their wickedness, notwithstanding their 
strong attention to the motives to holiness; their medi- — 
tation, their attention, their affections, aggravate their | 
guilt. This would not be the case, if their attention 
and their affections were not in themselves of a good 
tendency, nothwithstanding the vee ends they pro- 
pose by them. Whatever be men’s intentions in 
considering divine truths, or the motives to holiness; 
the more attentively they consider these things, and the 


ON THE SCRIPTURE DOCTRINE OF GRACE. 235 


more strongly they are affected with them, the more 
inexcusable are they in not complying with them. 

These things show, that if some men are active, in 
exciting, in themselves or others, corrupt and. artificial 
affections, this is no objection against vigorous activity 
in endeavouring after better attainments, and for better 
purposes. Artificial devout attainments are neither 
just objections, against the affections, included in 
divine love, nor yet against other good affections, 
which imply some desire and endeavour after it. All 
these persons, whose attainments come short of divine 
love, are not equally perverse. Those are most per- 
verse, who in their devout exercise, intend to deceive 
others, and to procure their applause, or some such other 
unworthy end. Others, without any design of impos- 
ing on their fellow-creatures, may deceive themselves, 
in mistaking their attainments for divine consolations, 
or true holiness, while they are only false appearances 
of these things. Of all who want true holiness, those 
are least in danger, who neither deceive themselves, 
nor intend to impose on others; namely, those who, 
though they want true holiness, are sensible of their 
want, and desirous to get so important a want sup- 
plied, joining with earnest desires the diligent use of 
proper endeavours. 

In considering the exercise of the common good 
affections, so often mentioned, it is needful to distin- 
guish between the good tendency of these affections, 
considered in themselves, and the bad tendency of that 
self-flattery, which makes men mistake these attain- 
ments for true holiness. People, who want true holi- 
ness, are well employed, when endeavouring to have 
deep impressions of the motives to it. When they 
mistake every good impression of that kind, for holi- 
ness itself, their mistake is of dangerous tendency. 
But such attainments do not become wholly useless, 
because they are over-valued. Partial reformation is 
much over-valued, when it is mistaken for universal 
obedience. But, notwithstanding of this, it is in itself, 
so far as it goes, good and desirable. It is unspeaka- 
bly preferable to the enormity of a dissolute practice, 


236 M‘LAURIN’S ESSAY 


Sincere good affections towards God or men, ought 
not to be called artificial, because men are active and 
diligent in exciting them. That name, when applied 
to affections, implies an odious meaning, and denotes 
something very different from commendable activity, 
in the use of proper endeavours. It implies dissimu- 
lation or corrupt intention. 

There are some good affections in human nature, 
in the lively exercise of which in some cases, men can 
scarcely be said to be active. Thus, the sorrow of a 
tender parent for the loss of a favourite child, does not 
need endeavour to excite it, but rather for restraining it. 
It springs naturally from a strong affection, rooted in his 
heart, meeting with a disaster that robs it of the object 
of its tenderness. These good affections, the exciting of 
which, does not require so much endeavour, as the due 
moderating of them does, are things, which, however 
good and useful of themselves, are common to very 
bad men. All the good dispositions, which distinguish 
good men from others, are of such a nature as to need 
active endeavours for strengthening and confirming 
them. They ought not, on that account, to be called 
artificial. If one who has a sincere love to his coun- 
try, is careful to excite the vigorous exercise of that 
good affection, especially when employed in difficult 
service, his being so active in exciting that affection, 
does not make it the less amiable. If his weakness 
made him need such endeavours, his endeavours ought 
not to be discommended, because they were necessary. 
If it is a laudable thing, to be active in exciting and 
strengthening all such good affections, as are far from 
being too strong already ; it is highly unreasonable to 
think of the Deity, as the only object whom men should 
not labour and endeavour to love. 

What has been said concerning the influence of 
attentive consideration, in exciting men’s devout affec- 
tions, serves to give light to the influence of other 
natural causes, formerly hinted at; which, though not 
so necessary for exciting just and reasonable affec- 
tions, as attention to motives, are subordinate helps, 
naturally subservient to it. Of this number, as was 


ON THE SCRIPTURE DOCTRINE OF GRACE. 239 


observed above, is pathetic discourse, and the force of 
example, between which there is a manifest affinity. 
Pathetic or affectionate style, properly speaking, is that 
manner of expression, which is the natural effect of 
the actual vigorous exercise of the affections; though 
like various other natural things, it may be artificially 
imitated. EXxperience shows, that when men are 
under the actual influence of strong and lively affec- 
tions, good or bad, they have a natural effect on the 
turn of men’s thoughts and expressions. The turn of 
thought and style, which is the natural effect of strong 
affections in one person, is a natural means of exciting 
the like affections in others. Its influence that way, 
is far from being irresistible; nor is it at all so consid- 
erable in itself, as the intrinsic force of proper motives, 
whatever way expressed. It is ofttimes abused, as 
the best things are, to bad purposes; but notwith- 
standing all this, it is of importance to observe, that 
it is far from being in itself entirely useless or incon- 
siderable. 

The laws of nature which relate to our make and 
frame, are not merely calculated in a subserviency to 
the union of soul and body, but also to the union of 
men to one another, in society. This is evidently the 
end of men’s natural power, of communicating their 
thoughts. It is also the end of their natural power of 
communicating their affections. It is a property of 
human nature, resulting from the union of soul and 
body, that the affections of the soul, have a manifold 
influence on the body. They have, in a special man- 
ner, a natural influence on the voice, which is the 
chief means of communicating our thoughts; and on 
the aspect, which is a sort of mysterious glass, giving 
some discovery of our affections; such as our joys or 
sorrows,:and the like. The discovery, which such 
outward signs give of our inward affections, is indeed 
only general; and it is of importance it should be 
so. Thus, for instance, if the natural signs of men’s 
devout joys, or sorrows, could discover, whether these 
things proceeded from sincere divine love, or only 
from some inferior affection, this would make the 


238 M‘LAURIN’S ESSAY 


chief things in one man’s heart, transparent in a 
manner, to the bodily senses of others. There are 
obvious wise reasons, why it should be otherwise. 
Mean time, the differences between divine love and 
all other affections, which come short of it, are of 
the greatest importance, as was proved above at 
some length. But outward signs do not admit of so 
great diversity, as men’s inward affections, nor is it fit 
they should. 

The various things in the frame of our nature, 
which are subservient to the communication of af- 
fections, are good arguments for the importance of 
good affections, and for men’s mutual subserviency to 
one another, in promoting and strengthening them. 
We should judge of men’s natural power, of commu- 
nicating their affections, as we do of other natural 
powers, and particularly of men’s power of commu- 
nicating their thoughts. The abuse of good powers, 
is no just objection against their intrinsic worth and. 
usefulness. The more there is of evident contri- 
vance in our frame and make, subservient to the 
exercise of any power, the more evident is the im- 
portance of that power, considered in itself; and, 
consequently, the more excellent and advantageous, 
is the due improvement of it, and the more danger- 
ous is the abuse of it. The manifold contrivance and 
mechanism of several parts of the body, in subser- 
viency to the faculty of speech, or the power of com- 
municating thoughts, shows the importance of that 
faculty in itself; how unnatural it would be if men 
should neglect it; and how culpable they are when 
they abuse it. In like manner, the manifold subser- 
viency of the laws of union between soul and body, 
to the communication of affection, is a proof that that 
power is capable of being improved to valuable pur- 
poses, and that men should be careful neither to abuse 
it, nor to neglect it. 

What was formerly observed, about men’s power 
of exciting their affections, is applicable to their power, 
both of communicating their thoughts and affections. 

The true use and tendency of these powers, as the 


ON THE SCRIPTURE DOCTRINE OF GRACE. 939 


effects of supreme wisdom and goodness, is the com- 
munication of such thoughts and affections, as are good 
and useful. These good powers are much abused to 
the contrary bad purposes; but this is not peculiar to 
them. It iscommon to them with all the other facul- 
ties, even the most valuable faculties of human nature. 
This does not make these faculties in themselves con- 
temptible. It shows the necessity of all proper precau- 
tions against the abuses, to which the best things are 
liable. For that end, it is needful to know these 
abuses, and to be deeply affected with them. They 
who love devout affections, should consider the bad 
effects of the communication of affections, that are not 
founded on truth and righteousness.. These hurtful 
passions, or corrupt and irregular affections, spread 
and strengthened by sympathy, and communication in 
society, have had lamentable effects in various ages.— 
These things show the vast importance of having our 
judgments well informed about the things, that should 
be the objects of our chief and strongest affections: 
but they contain no better argument against all devout 
affections in general, or all communication of them, 
than if men should argue against the faculty of com- 
municating our thoughts, or against our other best 
faculties, because of the many terrible effects, which 
have been so frequently produced by the abuse of 
them. 

The power that men have of communicating their 
thoughts and their affections, does not make other men 
masters, either of our judgment or of- our inclinations. 
It does not put it in their power to force our assent to 
what is false, or our inclination to what is unjust. We 
have a power of examining all persuasives that may 
be proposed to us; and our affections should be found- 
ed on a due information of our judgments. Yet, as 
there are various ways of informing our judgments, 
about these things, that should be the chief objects of 
our affections; and of reminding us of our chief obli- 
gations to love God with our whole heart, and to love 
our neighbours as ourselves; the cold and indifferent 
way of doing this, is far from being the most reason- 


240 M‘LAURIN’S ESSAY 


able or the most safe. If it isa dangerous thing, when 
affections that are corrupt are strong and vigorous, it 
is also dangerous, when the best affections are wholly 
wanting, or weak and feeble. The safety of the 
mind requires freedom from these strong affections, 
that are perverse and irregular. - But the best preser- 
vative against these evils, is the strength and vigour 
of such affections, as are of an opposite nature and 
tendency. If we prefer the cold and lifeless way of 
persuasion to the pathetic way, this implies, that when 
men propose the most just motives, to excite or 
strengthen the best affections in others, they should 
endeavour to be void of these affections themselves. 
This is far from being reasonable, or according to na- 
ture. If men have at heart, the success of their best 
persuasives on others, they should endeavour, first of 
all, to be penetrated with just impressions of these 
things themselves. And though men may be very 
active in exciting their affections, as well as in fixing 
and in expressing their thoughts, yet, it is otherwise, 
as to the influence of inward emotions on all the out- 
ward natural signs of them. Where men’s affections 
are at once vigorous and sincere, and affectation does 
not interpose, these natural signs do not wholly depend 
on the will, though they may, and ought to be regu- 
lated by judgment and reflection. 

The natural influence of society on men’s affections, 
instead of being a just objection against the importance 
of devout affections, affords solid arguments for society 
in devotion. This is the more evident, the more we 
compare together the great ends of true religion, and 
the ends of human society. “The design of true religion 
and devotion, of divine love, and divine grace, is not 
to root out or impair whatever is social in human na- 
ture, but to refine, to purify, and strengthen such things. 
Religion is designed to unite God’s reasonable crea- 
tures to one another, and to himself the common source 
and object of their happiness, the highest object of their 
noblest affections, and of their purest love and joy. 
The best cement of true union among reasonable crea- 
tures, is that love which is the end of God’s command- 


ON THE SCRIPTURE DOCTRINE OF GRACE, 241 


ments. Divine love, and brotherly love to our fellow- 
creatures, have a manifold natural influence on one 
another. Suitable love to God necessarily implies 
love to his creatures, and all just love to his creatures, 
is subservient to the love we owe to himself. Such is 
the make of the heart, that the vigorous exercise of 
suitable love to one object, facilitates the exercise of 
the same good affection towards other proper objects ; 
and tends to give the heart a due turn, and disposition 
for that purpose. If our love to one another is highly 
subservient to the love of God, a principal means of 
mutual love, is mutual usefulness, especially in things 
of the greatest importance; the natural good influence 
of good example, and of the communication of good 
affections, are not indeed the only things, wherein 
mutual usefulness in the concerns of religion, consists : 
but they render men’s usefulness to one another, in 
these important things, considerably greater and more 
extensive than otherwise it would be. 

It is natural, that society in good actions and joint 
participation of the same enjoyments, should heighten 
the sweetness of men’s enjoyments, and strengthen 
their mutual good affections. Experience puts this 
beyond all question. They who are alienated from 
the love of God, are for confining mutual usefulness, 
and all the advantages of society, to things that relate 
to the life of the body, and the inferior enjoyments of 
the mind; which enjoyments, when compared with 
the substantial happiness of the soul in God, and sep- 
arated from it, are indeed mere amusements. Yet, 
even in this case, while men’s enjoyment is unhappily 
confined to inferior things, it is justly observed, to de- 
pend very much on good affections, which they feel in 
themselves, or observe in others. We should acknow- 
ledge it is an effect of supreme goodness, that the ad- 
vantages of society, the influence of good example, and 
of the communication of good affections, are not re- 
stricted to inferior things, but extended to things of the 
highest importance. It tends to make creatures, who 
are made for society, to be more in love with it, and 
more attached to its interests. It does not tend to 

21 


242 M‘LAURIN’S ESSAY > 


lessen due inclination to secret worship; seeing secret 
and social worship have such an influence on one an- 
other, that, where men’s hearts are sincere, each of 
them increases the inclination of the heart to the other. 

It should also be observed, that society, in serious 
devotion, gratifies various good desires, that are neces- 
sarily included in the love we owe to God and men. 
To a heart well disposed, it must be a real pleasure, 
not only to be well employed itself, but to see others 
well employed likewise; and, not only to feel the best 
dispositions in itself, but also to observe the probable 
evidences of the like dispositions in others, to rejoice 
in the prospect of their begun happiness, and to be 
under the influence of their good example. This de- 
sirable mixture of divine and social enjoyment, is the 
native tendency of that love, which is the fulfilling of 
God’s law, when duly exercised in the society of good 
men, employed in the best actions. The more we love 
men, the more we must wish them to love God, and 
the more we love God, the more we must desire that 
all others should love him also. Thus, the advantages 
of society in devotion, by gratifying the good desires, 
that are included in divine and brotherly love, tend 
to encourage, and by encouraging, to strengthen these 
two comprehensive good affections, which are jhe 

chief parts of true holiness. 

In considering the force of example, to which bia 
influence of pathetic discourse is so much owing, it 
should be remembered, that good examples, not only 
are means of attention to other motives, but also par- 
take of the nature of reasonable motives and persua- 
sives themselves. It is true, indeed, that the influence 
of example abstractly considered, may be distinguished 
from the proposal of motives, or that strong attention 
to them, which was formerly treated of. Men may 
propose to us the chief motives, to the best affections, 
without giving us an example of them. Men may 
appear deeply affected with the best things, when they 
are not proposing them to us. Our best affections 
should be founded on motives, far superior to the ex- 
ample of any creatures whatever. But the due influ- 


ON THE SCRIPTURE DOCTRINE OF GRACE. 243 


ence of the highest motives, does not exclude the use- 
fulness of various additional incitements. It rather 
renders the heart more susceptible of deep impressions, 
from all reasonable incitements of whatever kind.— 
Good examples, whether as to good actions, or good 
affections, are evidently of that number: if it were 
otherwise, and if good examples did not considerably 
strengthen our obligations to goodness, the resisting of 
their influence, would not be so great an aggravation 
of wickedness, as all reasonable men allow it to be. 
As the influence of example, and other natural 
causes, is no just objection, but rather an argument for 
the importance of devout affections; neither is it any 
just objection, against ascribing the affections included 
in divine love, to divine grace. Various general con- 
siderations were proposed above, for illustrating the 
harmony between the efficacy of grace, and the good 
influence of means; but there are several peculiar 
proofs of that harmony, which arise from what has 
been observed concerning the usefulnesss of society, 
and example. Divine grace could produce its effects, 
without making such means subservient to them. But 
if it is a principal end of the grace of God, to promote 
mutual love among men, it is evidently suitable to this 
noble end, not to lessen men’s mutual usefulness, in 
their most important concerns, but to increase it. If 
it is not the design of divine grace to unhinge or weak- 
en, but to strengthen the bands of society, it -is evi- 
dently suitable to this good end, that society in devo- 
tion, should not be superfluous, but attended with pe- 
culiar advantages. It is a great effect of God’s good- 
ness, that the operations of his grace, are so much 
suited to the frame of human nature, and to the inter- 
est of human society. It is a remarkable instance of 
this, that there are special promises of God’s grace, 
and presence to those who meet together in his name. 
Such encouragements, evidently tend to strengthen 
men’s inclination, to society in devotion. This is 
manifestly suitable to the relation, between the begin- 
nings of true holiness and happiness here, and the 
consummation of them hereafter. The design of the 


244 M‘LAURIN’S ESSAY © 


one, is to prepare for the other. Future blessedness is 
a state of happy society, and communion with the 
most perfect creatures, and with the source of all 
perfection; with God who is love, and with those 
who love God and one another. It is evidently 
suitable to the designs of divine grace, in preparing 
them for future blessedness, to encourage these things 
which bear a peculiar resemblance to it. 

In considering the operations of divine grace, it 
should be remembered, as was hinted before, that 
they are suited to our frame, and suited to our neces- 
sities. None of its operations are superfluous. We 
need divine grace, in order to suitable impressions of 
all proper motives and inducements to holiness; but 
not in order to lessen any of these motives and induce- 
ments themselves. Mutual love, and mutual useful- 
ness, are necessary parts of holiness. And, as was 
already proved, if mutual usefulness were lessened, 
this behoved to lessen the motives and inducements 
to mutual love, and the good effects of it. 

If there are operations of divine grace, which are 
necessary to us, for producing good dispositions and 
affections in the soul; it does not follow, that there 
should be other operations, which are no way neces- 
sary, to hinder the natural influence, of the affections 
of the soul on the body. That influence belongs to the 
union between these two parts of human nature. It 
is from that union, that the communication of affec- 
tions, and that force of example which is implied in it, 
results. If we need divine grace to sanctify ‘the 
affections of the soul, it does not follow that this 
should impair its union with the body. The Author 
of grace, is also the Author of nature, though by no 
means, of the corruption of it. These things in our 
nature, which belong to the union of soul and body, 
and the uniting men to one another in society, are no 
parts of the corruption of our nature, but principal 
parts of its original frame and structure. The design 
of divine grace, is not to impair that noble structure, 
but to remove what is hurtful to it. 

In considering the natural causes, which have an 


ON THE SCRIPTURE DOCTRINE OF GRACE. 245 
influence on men’s affections, it is needful to have in 
view, not only the influence of the soul on the body, 
but also that of the body on the soul. It seems to be 
generally owned, that as the affections of ‘the soul 
naturally produce some inward effects on the body, 
so these things have a reciprocal influence on the soul, 
Suitably to the union between these two parts of 
human nature. It is not necessary for us to know 
precisely, what these inward things in the body are, 
which are most immediately affected by the various 
operations of the soul, or which have the most imme- 
diate influence on them. As people are divided in 
their sentiments about animal spirits, it is not needful 
to know which side is in the right. That which is of 
importance, in the present inquiry, is to consider some 
evident consequences of a general principle, which 
seems to be owned on all hands; namely, that that 
mutual sympathy of soul and body, and reciprocal 
action upon one another, which we are speaking of, is 
a general property that takes place, in all the affections 
of human nature, and is not to be restricted to any 
particular sort of them. Many who own this general 
principle, when they are considering the union between 
the soul and body, do not seem to advert to the plain 
consequences of it, when they are considering devout 
affections. It is proper, therefore, to observe some 
evident consequences of it, which are of use to prevent 
mistakes on that important subject. 

In the first place, if this sympathy between soul 
and body, be a general common property, of all the 
affections of human nature, it is unreasonable to look 
on it as a distinguishing character of the devout 
affections of self-deceivers, or impostors. 

No doubt the affections of such men’s souls, in 
devotion, and in other cases, have an influence on 
their bodies, and that influence is reciprocal. But 
seeing this is by no means peculiar to them, but 
common to the affections of the best and of the worst 
of men; it isa thing of no use, in stating the differ- 
ences between true holiness, and false appearances of 
it, or between true and false pretences to the divine 

21* 


246 M‘LAURIN’S ESSAY 


Spirit. If this sympathy take place in the most corrupt, 
or most artificial affections, of persons who are im- 
postors, in devotion, or in other things; it takes place 
also, in the exercise of men’s best affections towards 
their fellow-creatures, towards their families, their 
friends, or their country; and there is no reason for 
excluding it from the vigorous exercise of the best 
affection towards God. No doubt, there is a great 
difference between even the bodily effects of irregular 
violent passions, and the effects of these good affec- 
tions, which tend to true serenity, and tranquillity of 
soul. Yet, the greatest serenity of soul, does not 
impair its union with the body; but has a very desira- 
ble influence on it. 

It would not be needful, to insist so much on these 
things, were it not that in considering devout affec- 
tions, men suffer themselves to be more easily misled, 
by confused and undetermined notions, than on other | 
subjects of less importance. Because, these properties 
of lively affections, which result from the union of 
soul and body, are no proofs of sincerity or of true 
holiness, some people seem to consider them rather as 
objections against it. Whereas, indeed, to suppose 
such things, proofs of sincerity or objections against it, 
are extremes equally unreasonable. It is proper to 
observe, that the affections of the soul, have a real 
influence on the body, when they do not produce such 
sorts of outward natural signs of inward emotion, as 
are more remarkable, such as weeping or shedding 
tears, whether for joy or sorrow. Some good and 
strong affections may be of such a nature, as even to 
hinder such external signs. Yet, where such signs 
take place, they are far from being just objections 
against the excellency of the inward affections, whence 
they proceed. Thus, when Jacob wept and made 
supplication ; when rivers of tears were shed by David 
for his own sins, and the sins of others; when Peter 
wept bitterly; when Paul besought men with tears, 
inculeating upon them things of infinite importance ; 
when the Spirit of grace and supplication, fulfillir 
the divine promise, makes sinners mourn for their sins, 


‘ 


ON THE SCRIPTURE DOCTRINE OF GRACE. 247 


as one mourns for a first born; when Jesus wept at 
Lazarus’s tomb, and wept over Jerusalem; it is evi- 
dent, that in these, and the like cases, there behoved 
to be such a mutual sympathy between soul and body, 
as was mentioned above; and, it is no less evident, 
that this is no objection against these affections, which 
produced such bodily signs, as if they were not there- 
fore truly excellent and holy, and did not proceed 
from the Holy Ghost. 

These things, and the things formerly observed, 
concerning the union between soul and body, show 
the necessity of guarding against the ambiguity of 
words, and its bad tendency, in speaking of animal 
passions, or affections in devotion; seeing all the 
affections of the soul, in its present embodied state, 
are the affections of a rational animal. When people 
speak of animal passions, or affections in devotion, 
they do not mean such affections as have for their 
objects, the concerns of animal life. They mean 
either such affections, or emotions of affections in 
the soul, as produce certain natural effects on the 
body ; or, these effects in the body, which are produced 
by such affections in the soul, and have a reciprocal 
influence on them. When people incline to use the 
term animal affections, in this manner, it is evidently 
necessary to observe, the great and essential difference 
between the affections excited in the soul, and the 
bodily effects of them: which difference is suitable to 
that between the soul and the body. When, by 
animal affections, are meant the affections in the soul, 
which have an influence on the body, this is a pro- 
perty, which agrees to the best affections, of which 
the soul is capable, as well as to the worst. According 
to this meaning of the word, when animal affections 
are said to be of little or no importance, without 
restriction or exception, nothing can be more opposite 
to truth, and to piety. The more needful it is to state 
aright the differences between devout affections that 
are of importance, and these that are not; the more 
care is requisite, against confounding these differences 
between them, with the general properties of human 


248 M‘LAURIN’S ESSAY 


affections, that are common to both. If such con- 
founding of things be a preservative against placing 
much of religion in affections, that are useless or 
inconsiderable; it has a tendency to exclude those 
that are of the greatest excellency and importance, by 
begetting a contempt of all vigorous devout affections 
in general. When people entertain strong prejudices 
against the most useful things, it is, as was formerly 
observed, by confounding them with other things, and 
by misimproving, for that purpose, some general re- 
semblances, that are really consistent with a very 
essential disparity. And as such confusion is indeed, 
the worst confusion that sophistry or inadvertence can 
introduce into men’s thoughts, it is of so much the 
greater importance, to avoid even such ways of 
speaking, as have a tendency to it. 

As the use of words is arbitrary, people cannot be 
charged with wrong principles, merely for giving 
Wrong names to things. When people give the name 
of animal affections, to all the affections of the soul, 
which have an influence on the body, they express a 
property of human affections, in which there is some 
reality, and which it is useful to consider. But they 
express it in such a manner, as, by the force of cus- 
tom, or of the association of ideas, has a bad tendency. 
By the force of custom, the names of animal affec- 
tions, and passions, carry a low meaning, and raise 
ideas of affections, relating to the concerns of animal 
life. By this means, such ways of speaking, tend 
to make men confound things, between which there 
is the greatest difference, and to make them de- 
spise things which should be the objects of their high 
esteem. 

When people understand by animal affections, not 
the affections of the soul, which produce certain ef- 
fects in the body; but these bodily effects themselves, 
it is easy to observe, how we ought to judge of the 
importance of animal affections, according to this 
meaning of the expression. When people attain to 
the most desirable exercise of the best affections, such 
as divine love, and joy; it is the good affections ex- 


ON THE SCRIPTURE DOCTRINE OF GRACE, 249 


cited in the soul that men are chiefly to prize ; their 
good effects on heart and life, and not any immediate 
natural effects of them on the body, which admit of so 
great diversity, according to diversity of constitution. 
It is needful to caution men against overvaluing any 
bodily effects, or signs of inward affections; but this 
is abundantly practicable, without ways of speaking 
of so bad a tendency, as these inview. If the Author 
of our nature has so contrived it, that the best and 
most useful affections of the soul, should have certain 
natural effects on the body, we should avoid giving 
such names to these things, as tend to inspire a con- 
tempt of the effects of supreme wisdom. It is an in- 
contested effect of the union of soul and body, that a 
right disposition of the one, is subservient to the best, 
and most useful operations of the other. Even they 
who love to philosophize about animal affections, own, 
that the bodily effects of the best dispositions and af- 
fections of the soul, are subservient to the strength and 
continuance of these affections, and to that application 
and attention of mind, which is so helpful to them. 
And, if this indeed be the case, it is evident, that ani- 
mal affections without restriction, are far from being 
just objects of contempt. 
From what is said, it is evident, that when people 
affect the above mentioned ways of speaking, about 
animal affections in devotion, it has a tendency to mis- 
lead and seduce men, by confused notions of things, 
and in a special manner, to prepossess them against 
‘the vigorous exercise of the best affections. But it is 
proper to observe, that the manner in which some 
people love to subtilize on these things, tends, not 
only to encourage hypocritical formality in devotion, 
but also to lessen the guilt of self-deceit, and of enthu- 
Siasm, in false and presumptuous pretences, to divine 
communications. It tends to excuse such false pre- 
tences, when they are ascribed too much to bodily 
causes, and men’s ignorance of their own constitution, 
not only in the case of distemper of mind, but in all 
other cases in general. 
- In considering the causes of false pretences to the 


250 M*LAURIN’S ESSAY 


Holy Ghost, and to true holiness, itself, it was observ- 
ed, that such self-deceit, in ordinary cases, is chiefly to 
be ascribed to other causes than bodily constitution, 
or want of philosophy. Pride, self-flattery, inexcusa- 
bly false and partial notions of religion, inconsiderate- 
ness about the word of God, men’s neglecting to search 
and try themselves impartially, and to compare heart 
and life, and their various attainments in devotion, 
with that divine standard, with the like culpable 
causes of practical error, are the things that are chiefly 
to be blamed as the causes of. self-deceit, in false pre- 
tences to the divine Spirit, or to the divine favour and 
image. Bodily constitution may indeed have a con- 
siderable influence on these devout attainments, which 
men overvalue in ascribing them to sanctifying grace. 
But ofttimes it may happen, that these attainments 
themselves, may be things useful, for which men aré 
not to be blamed: they may be, in themselves, things 
of a good tendency. It is the self-flattery, by which 
men lay more stress on them than they ought, to 
which men’s delusion is chiefly to be imputed. There 
is sincerity and hypocrisy, and there are true and false 
pretences among persons of all sorts of constitutions ; 
of which more afterwards. In the mean time, seeing 
men’s overvaluing their attainments in devotion, or 
their devout affections, contributes so much to their 
self-deceit, in their highest hopes and pretences; it is 
of great importance to state the differences between 
these attainments which have a-connexion with sin- 
cere holiness, and those which come short of it. It is 
necessary to consider the distinguishing characters of 
these two different sorts of attainments. But, seeing 
the influence of the affections of the soul on the body, 
is by no means of that number, due precautions should 
be taken against a mistake so unreasonable in itself, 
and of so manifestly bad-tendency. 

Though several things have been already hinted, 
concerning the influence of particular bodily constitu- 
tion, on the affections of the soul, this is a subject that 
deserves to be inquired into somewhat more particu- 
larly. The due consideration of it is of use, both for 


ON THE SCRIPTURE DOCTRINE OF GRACE. 251 


avoiding the delusions of self-deceit, in overvaluing 
some sorts of devout affections ; and for avoiding other 
mistakes, that tend to make men despise other devout 
affections, that are of the greatest importance. As it 
is dangerous to ascribe the effects of mere bodily con- 
stitution to a higher cause, so it is needful to use pro- 
per precaution against an opposite extreme, Which 
many are ready to give into. 

That diversity in men’s bodily constitutions occa- 
sions some diversity in their affections, and that this 
extends to all human affections in general, and conse- 
quently to these which belong to devotion, seems to 
be past all question. But it is needful to observe, 
what that diversity is, and to distinguish it from other 
differences in men’s affections, which ought by no 
means to be confounded with it. Here it is needful to 
reflect a little on what was formerly observed, con- 
ceming the most important differences that can take 
place, in the affections of rational creatures: namely, 
the differences between those who love God with their 
whole heart and soul, and are endowed with sincere 
universal holiness, and those who are destitute of so 
desirable a disposition of soul. It was shown above, 
that the actual exercise of men’s affections, in a spe- 
cial manner, in devotion, partakes of the difference 
that takes place in the rooted habitual dispositions of 
the soul, whence these actual exercises of affections 
proceed. It is evident, that these differences in men’s 
affections are of such importance, that all other dif- 
ferences, when compared to them, are very inconside- 
rable. It is no less evident, that those differences do 
by no means arise from diversity of constitution. To 
suppose that they do, would be equally absurd and 
uncharitable. Such a-supposition would restrict holi- 
ness and happiness to men of some particular bodily 
constitutions ; and exclude all others from a possibility 
of attaining the end of their being. 

If we consider the differences, which result merely 
from constitution, and compare them with the other 
differences formerly explained at large, it is evident, 
that there is no proportion between them. Constitu. 


252 M‘LAURIN’S ESSAY 


tion may occasion a diversity in the influence of the 
affections, both on the mind and body, but it is in 
things of far less importance, than the uprightness of 
the heart, and that true strength of the best affections, 
which was formerly explained. As to the mind, it 
may cause a diversity as to penetration, memory and 
invention, and the influence of affections on these 
things ; to all which, vivacity of constitution may be 
subservient. As to the body, constitution may occa- 
sion a diversity in the influence of vigorous affections 
in the soul, on the inward bodily effects, and outward 
natural signs of inward emotion. It may make some 
men more susceptible than others, of strong impres- 
sions from the above mentioned inferior, though use- 
ful, natural means of exciting the affections, as partic- 
ularly the force of example. It may make them more 
ready to be moved, in seeing others affected. It may 
make them more fit to excite the affections of others, 
because their own have a greater influence on their 
thoughts, their state, their voice, or aspect, and the 
like. By these means, bodily constitution, when joined 
with good endowments, may give some men a supe- 
rior dexterity in persuasion; which, when improved 
with integrity and to good purposes is far from being 
contemptible. But, it is obvious, that all these and 
the like differences are not at all of the same kind with 
the great differences in men’s dispositions, that were 
formerly considered. Whatever differences relate only 
to. penetration, memory, invention, bodily effects and 
signs of inward affections, and the like, are not com- 
parable to the differences between true holiness, and 
all the attainments that come short of it. 

Persons, whose constitution gives them the greatest 
advantages above others, in all the things that depend. 
on mere constitution, may equally surpass others in 
good endowments and abilities, and im the wicked 
abuse of them. Among those who have attained to 
true holiness, persons of the most desirable constitu- 
tions, though truly sincere, may have made less pro- 
gress than others in these most substantial things, 
wherein true holiness consists; as sometimes they 


ON THE SCRIPTURE DOCTRINE OF GRACE. 253 


may be found, by God’s blessing, to excel others in 
these things, as well as in endowments of an inferior 
nature. Persons of the most different constitutions, 
may have equal degrees of sincere divine love, 
though that affection exert itself in different manners, 
both as to inward emotions, and external unaffected 
expressions and signs; while love to God with the 
whole heart, equally excludes coldness and luke- 
Wwarmness in both. 

Thus, while men are endowed with suitable love to 
God,and their neighbours; though diversity of temper 
and constitutions, may occasion unlikeness in things 
of far less importance, it does not mar their happy re- 
semblance and conformity, in a common participation 
of the divine image. It does not make them differ, in 
the main, as to the prevalent rooted dispositions of 
their hearts, and.the tenor of their lives. It does not 
make them differ as to the chief principles, the chief 
rules, and last end of their actions. Their chief love 
and hatred, their greatest joys and sorrows, their chief 
hopes and fears, may be the same, though in some 
circumstantial effects, and external signs of these in- 
ward affections, there may be a very discernible di- 
versity. There is a great diversity of degrees, and of 
strength, in holy dispositions and affections; but 
neither is diversity of constitution, the source of it, nor 
are the effects of constitution, the things that manifest 
it. This is evident, from the account formerly given 
of the principal things, wherein the true strength of 
holy affections consists, which it is needful to have 
still in view, for avoiding the most hurtful mistakes, 
in this subject. Their true strength does not consist 
in their influence on external bodily signs, or the other 
inferior things above mentioned, but on their influence 
on other effects, of incomparably greater importance 
on men’s hearts and lives. Their superiority to all 
other affections, their efficacy in keeping other affec- 
tions within due bounds, and directing them to right 
purposes ; their powerful influence on steady univer- 
sal holiness in practice, and vigorous opposition to 
temptations to the contrary, are the things by which 

22 : 


254 M‘LAURIN’S ESSAY 


we are to make a true estimate of their sincerity and 
strength. These are things very different from these 
properties of human affections, that depend on con- 
stitution. The effects of constitution, therefore, do 
not belong either to the essence of holy affections 
themselves, or that progress in them which all should 
aspire after. 

These things show, that the influence of constitution 
on men’s affections, is neither a just objection against 
the importance of the good devout affections formerly 
described, nor yet against ascribing the affections in- 
cluded in divine love to divine grace The arguments 
which prove the necessity of divine love and grace, 
show the necessity of these things, to men of all sorts 
of constitution. If these things be necessary to all, it 
is highly unreasonable and uncharitable, to suppose 
any sort of persons excluded from a share in them. 
It should be observed, that the diversity which takes 
place in the constitution of men’s bodies, and even in 
the temper of their minds, and various endowments; 
as well as the other manifold variety in the divine 
works, is designed by supreme wisdom for valuable 
purposes, and is very subservient to the good of soci- 
ety. This makesit still the more unreasonable, to ima- 
gine, that if divine grace sanctified men’s souls, it be- 
hoved to take away all diversity in the constitution of 
their bodies. 

A principal thing in the constitution or condition of 
the body, that has a peculiar influence on the affec- 
tions of the soul, both in the concerns of religion and 
other things, is melancholy. All who have considered 
the influence of that indisposition, are agreed that it 
has ofttimes contributed. much to very hurtful irregu- 
larities and delusions. It is also well known, how 
people who are prepossessed against devout affec- 
tions, make a handle of these irregularities for strength- 
ening their own prejudices and those of others. It is 
in this as in many other cases, where people endea- 
vour to form plausible objections against the most 
useful things by exaggerating the abuses of them; 
and by magnifying those resemblances of them, 


ON THE SCRIPTURE DOCTRINE OF GRACE. 255 


which may be found in things that are hurtful or con- 
temptible. 

Melancholy is taken sometimes for a temporary dis- 
ease on the body, which, in various degrees, hinders 
the exercise of reason; sometimes for a particular 
bodily constitution, which, without hindering the ex- 
ercise of reason, causes a greater disposition in some 
than others, to sadness in the mind; though, on some 
occasions, they may exceed others in passions of a con- 
trary nature. These things admit of a great variety 
of degrees. It is a well known property of melan- 
choly, especially when considered as a disease, that it 
renders men more susceptible of vehement affections ; 
and particularly of the opposite extremes of joy and 
sorrow, of gladness and fear; and that sometimes by 
turns. As there are many degrees of that disorder, it 
is certain that in many cases it does not render men’s 
delusion so insuperable and excusable as those of men 
who are in the strictest sense, distempered. In many 
cases, where melancholy people falsely pretend to 
holiness and to the Holy Ghost, it is too favourable a 
way of accounting for their self-deceit, to ascribe it 
wholly to bodily causes. Ofttimes their self-deceit, as 
well as that of others, is chiefly owing to pride, self- 
flattery, and other spiritual evils formerly mentioned. 
Yet as self-flattery founds its pretence to the effects of 
the Holy Ghost, on attainments which seem to have 
some resemblance to them; melancholy may contribute 
to spiritual delusion, by its peculiar influence on strong 
fervours. Melancholy people may impose on them- 
selves the more easily, by means of their vehement 
affections in devotion; as others may impose on them- 
selves by wrong principles which exclude, in effect, 
the heart and affections from being concerned in devo- 
tion.. The natural effects of melancholy should make 
those who are subject to it, and are not incapable of 
reflection, the more jealous of themselves, and the 
more careful in examining theirattainments. It should 
make them exceeding cautious how they pretend to 
any thing extraordinary. It should also make those, 
who have access to do them good offices, careful not 


256 M‘LAURIN’S ESSAY 


to second and promote the bad tendency of their in- 
disposition. 

But notwithstanding all this, though some melan- 
choly people, as well as others, may overvalue their 
devout fervours, and may impose on themselves in 
their pretences to holiness; it would be very unreason- 
able, and even cruel to affirm this of them all. Such 
distresses render those who labour under them objects 
of the compassion of men; and it is highly absurd to 
suppose, that they exclude them from sharing in the 
compassion of God. Charity obliges us, not only to 
other good offices towards men in such circumstances, 
but also to as favourable sentiments and hopes of them 
as of other people in other troubles. This is the more 
reasonable, because the afflicting dispensations of God’s 
providence are so subservient to the design of his 
grace ; and that there is no reason to exclude any sort 
of afflictions from being capable of a subserviency that 
way. People endowed with sincere piety and holi- 
ness, may be subject to melancholy, as well as other 
troubles; though, in such eases, it is needful to distin- 
guish between the effects of the best dispositions rooted 
in their souls, and the effects of their bodily indisposi- 
tion. 

But, however melancholy be not inconsistent with 
integrity and true holiness, it is so noxious a disorder, 
that people cannot be too cautious in avoiding what- 
ever has a real tendency to it. Most part of people, 
both good and bad, seem to be apprised of this in gen- 
eral. When, therefore, they who oppose serious piety, 
endeavour to charge some of the principal things that 
belong to it, with so hurtful a tendency; they choose 
a plausible topic, if their reasonings were well founded. 
That this is far from being the case, is evident from 
what was observed before, concerning the influence 
of divine love and joy, on the most desirable serenity 
and composure of soul; and on the good disposition 
of the judgment and understanding. But this may be 
further illustrated, by comparing together briefly, the 
chief known causes of melancholy, and the chief means 
and effects of divine -ove. 


ON THE SCRIPTURE DOCTRINE OF GRACE. 2aT 


It is generally owned, that though melancholy may 
sometimes owe its rise, merely to natural causes in the 
body, it proceeds very frequently from disorders in the 
mind. When there are natural causes of it in the body, 
if their bad tendency is not wholly insuperable, and if 
there are preservatives that may be of use to defeat 
them, good dispositions in the mind must be of that 
number. There is all the evidence, that a thing of that 
nature is capable of, that by the laws of union between 
soul and body, the best disposition in the one, has the 
most favourable influence on the other. This is evi- 
dently agreeable to experience, and to the maxims of 
those who have made the best observations on nature 
in different ages, nor can any thing _be more suitable 
to that perfect wisdom and goodness, which are so con- 
spicuous in all divine contrivances, of which the union 
between the two essential parts of ae nature, is 
none of the least remarkable. 

Where the disease of melancholy in the nity arises 
from disorder in the mind, it arises from things that are 
of a very different nature from divine love, and of a 
very opposite tendency. They who have given the 
best accounts of that disease from experience, observe 
that a principal cause of it in the mind; is that immode- 
rate and violent affection towards inferior objects, 
which, in the case of disappointments and losses, na- 
turally produces immoderate dejection and sorrow. 
As every disposition of mind that gives the love of any 
inferior object, the sovereignty in the heart, implies a- 
contrariety to divine love; so there is not, perhaps, 
any one inordinate affection in the heart, that is not in 
experience found capable of disordering the judgment. 
Seeing divine love is the best, and indeed the only true 
preservative against inordinate affection; it must be 
the best antidote against overwhelming sorrow. It is 
itself an affection to an object which the soul can never 
lose. They who have this affection, have nothing to 
fear about the object of it; all that they have to dread 
is the weakness and decay of the affection itself. It is 
the only good affection of which this can be said. It 
is otherwise as to men’s best affection towards their 

22* 


258 MSLAURIN’S ESSAY 


fellow-creatures, their friends, their families, their coun- 
try. Such affections may occasion overpowering 
melancholy, on the account of disasters that cannot be 
repaired. All good affections towards any other ob- 
jects, but the independent Being, may multiply our 
sorrows, by making us sharers in the sorrows of others. 
This does not hinder good affections to our fellow- 
creatures from being amiable and necessary; but it 
shows that the love of God is the affection that is fur- 
thest from a hurtful tendency to sorrow. 

It is fit to observe, that inordinate and violent af- 
fections occasion overpowering melancholy in those 
who are so far from having any favourable concerns 
about religion, that they are inveterate adversaries of 
it—Some people are apt to imagine, that if men’s 
melancholy be attended with a concern about religion, 
it must have been some concern that way that gave 
rise to it at first. But people who have written on 
this subject, have publicly owned the contrary from 
their experience. A deep concern about religion, may 
be awakened by these sorrows which produce melan- 
choly, in the same manner as it is awakened by other 
great sorrows, which have no such effect.. If great 
distresses and sorrows, which are means of recovering 
men from thoughtlessness and inconsiderateness, have 
a tendency to awaken a concern about religion, this 
is no just objection against such concern, but rather an 
argument in its favour. 

Where melancholy is owing in whole, or part, to a 
concern about religion, as the source of it; sometimes 
it proceeds from bitter. remorse for enormities joined 
with a neglect of the true ends of repentance, and sor- 
row for sin. In such cases, whatever is of a hurtful 
tendency in men’s sorrow, is wholly owing to their 
sins, and not to their repentance. Ofttimes, where a 
concern about a future state has an influence on melan- 
choly, it is owing to men’s low thoughts of the true 
grounds of hope and trust in God. Nothing’can bea 
better preservative against such evils, than just impres- 
sions of the chief motives to divine love. The same 
great truths of religion are at once, the chief grounds 


ON THE SCRIPTURE DOCTRINE OF GRACE. 259 


of humble hope and confidence in God, and of ardent 
love to him; as also, of the most effectual hatred of 
sin and sorrow for it. The same things that are the 
chief means of establishing the peace of God in the 
conscience, are also the chief means of kindling the 
love of God in the heart. If men, who have sincere 
love to God, fall under some degrees of melancholy, 
and religious fears have some influence on it, it is not 
to the strength, but to the weakness of their faith and 
love, that their distress is to be imputed. If men who 
have some good hope of the favour of God, are over- 
come with melancholy, this is owing to their not priz- 
ing the blessedness of an interest in the divine favour, 
as they ought. Want of due esteem of the happiness 
of the soul in God, is a principal cause of all inordinate 
affection, and of all immoderate sorrow and discontent. 
If melancholy may be sometimes much owing to im- 
moderate solitary contemplation, it is evident, that as 
this implies a culpable neglect of the duties of society, 
it argues an important defect as to men’s love to God 
and his laws. Suitable love to God, implies love to 
society, and a prevalent inclination to usefulness in it. 
—If melancholy be ofttimes owing to false notions of 
religion, and particularly to such notions, as annihilate 
or impair the amiable apprehensions we have of God, 
this only proves that the same misapprehensions, which 
are the hindrances of divine love, are the causes of 
melancholy. Some people, indeed, seem to imagine, 
that, if we have the most amiable thoughts of God, we 
must have more favourable thoughts of sin, than what 
the scripture suggests to us. But it can be proved, 
from the principles of natural religion, that whatever 
is a motive to the love of God is a motive to hate sin, 
and is a proof of its bad tendency and danger, by 
proving the importance of that law which is violated 
by it. ; 

" some people confine their devout exercises too 
much to religious sorrow, which perhaps is a rare ex- 
treme, the bad tendency of this is an argument in fa- 
vour of divine love and joy. Christian doctrine shows, 


oa 
a 


260 M‘LAURIN’S ESSAY ON DOCTRINE OF oaecz.* 


that the consideration of the grounds of our sorrow in 
ourselves should be subservient to just impressions of 
the grounds of our joy and triumph in God. It teaches 
us, indeed, that joy in God, must be tempered with 
penitential sorrow for sin. But nothing is more neces- 
sary to true wisdom, in the heart of a sinner, than so 
desirable a mixture: and nothing is more subservient 
to solid and durable joy. 


SERMON 
ON GLORYING IN THE CROSS OF CHRIST. 


GALATIANS Vi. 14. 


But God forbid that I should glory, save in the cross 
of our Lord Jesus Christ, by whom the world is 
crucified unto me, and I unto the world. 


Ir is an old and useful observation, that many of the 
most excellent objects in the world are objects whose 
excellency does not appear at first view; as, on the 
other hand, many things of little value appear more 
excellent at first, than a nearer view discovers them to 
be. There are some things we admire, because we do 
not know them; and the more we know them, the 
less we admire them: there are other things we despise 
through ignorance, because it requires pains and ap- 
plication to discover their beauty and excellency. 

This holds true in nothing more than in that glo- 
rious, despised object mentioned in the text. There is 
nothing the world is more divided about in its opinion, 
than this. To the one part, it is altogether contempt- 
ible; to the other, it is altogether glorious. The one 
part of the world wonders what attractives others find 
in it; and the other part wonders how the rest of the 
world are so stupid as not to see them; and are 
amazed at the blindness of others, and their own 
former blindness. 

It is said of the famous reformer Melancthon, when 
he first saw the glory of this object at his conversion, 
that he imagined he could easily, by plain persuasion, 

261 


262 M‘LAURIN’S SERMON 


convince others of it; that the matter being so plain, 
and the evidence so strong, he did not see how, on a 
fair representation, any could stand out. against it. 
But, upon trial, he was forced to express himself with 
regret, “that old Adam was too strong for young 
Melancthon; and that human corruption was too strong 
for human persuasion, without Divine grace.”’ 

The true use we should make of this is, certainly, to 
apply for that enlightening grace to ourselves which 
the apostle Paul prays for, in the behalf of the Ephe- 
sians :—“ That the God of our Lord Jesus Christ may 
give unto us the spirit of wisdom and revelation in the 
knowledge of him,” Eph. i. 17. But, as here, and in 
other cases, prayer and means should be joined togeth- 
er, so. one of the chief means of a right knowledge of 
the principal object of our faith, and ground of our 
hope, is to meditate on the glory of that object, asserted 
so strongly in this text; and that by one who formerly 
had as diminishing thoughts of it as any of its enemies 
can have. 

In the verses preceding the text, the apostle tells the 
Galatians what some false teachers among them gloried 
in; here he tells what he himself gloried in. They | 
gloried in the old ceremonies of the Jewish law, which 
were but shadows; he gloried in the cross of Christ, 
the substance. He knew it was an affront to the 
substance, to continue these shadows in their former 
force, after the substance itself appeared ; therefore he 
rejects that practice with zeal, and, at the same time, 
confines his own glorying to that blessed object, which 
the shadows were designed to signify. “ God forbid 
that I should glory, save in the cross of our Lord 
Jesus Christ.” wt 

Here the apostle showeth us both his high esteem 
of the cross of Christ, and the powerful influence of it 
upon his mind. The cross of Christ signifies, in Serip- 
ture, sometimes our sufferings for Christ, sometimes 
his sufferings for us. As the latter is the chief and 
most natural sense of the words, so there is reason to 
think it is the sense of the apostle here. This is the 
sense of the same expression in the 12th verse of this 


ON GLORYING IN THE CROSS OF CHRIST. 263 


chapter, which speaks of persecution (that is, our suf- 
fering) for the cross of Christ, namely, the doctrine of 
Christ’s cross. Besides, it is certain, that it is not our 
sufferings, but Christ’s sufferings, which we are chiefly 
to glory in, to the exclusion of all other things ; and it 
is not the former chiefly, but the latter, that mortifies 
our corruptions, and crucifies the world to us. 

The cross of Christ may signify here, not only his 
death, but the whole of his humiliation, or all the 
sufferings of his life and death ; of which sufferings the 
cross was the consummation. The apostle, both here 
and elsewhere, mentions the cross, to remind us of 
the manner of his death, and to strengthen in our 
minds those impressions which the. condescension of 
that death had made, or ought to have made, in them. 
That the Author of liberty should suffer the death of a 
slave ; the Fountain of honour, the height of disgrace ; 
and that the punishments which were wont to be 
inflicted upon the meanest persons for the highest 
offences, should be inflicted on the greatest Person 
that could suffer; this is the object that the apostle 
gloried in. 

There are not two things more opposite than glory 
and shame; here the apostle joins them together. The 
cross, in itself, is an object full of shame; in this case, 
it appeareth to the apostle full of glory. It had been 
less remarkable had he only said he gloried in his 
Redeemer’s exaltation after he left the world, or in the 
glory he had with the Father before he came to it, 
yea, before the world was: but the object of the 
apostle’s glorying is the Redeemer, not only consid- 
ered in the highest state of honour and dignity, but 
even viewed in the lowest circumstances of disgrace 
and ignominy; not only as a powerful and exalted, 
but as a condemned and crucified Saviour. 

Glorying signifies the highest degree of esteem: the 
cross of Christ was an object of which the apostle had 
the most exalted sentiments, and the most profound 
veneration; this veneration he took pleasure to avow 
before the world, and was ready to publish on all 
occasions. This object so occupied his heart and 


264 M‘LAURIN’S SERMON 


engrossed his affections, that it left no room for any 
thing else—he gloried in nothing else. And, as he 
telleth us in other places, he counted every thing else 
but loss and dung, and would know nothing else, and 
was determined about it, 1 Cor. ii. 2. 

The manner of expressing his esteem of this object 
has a remarkable force and vehemence in it: “God 
forbid !”? or, Let it by no means happen. As if he 
had said, “ God forbid, whatever others do, that ever 
it should be said that Paul, the old persecutor, should 
glory in any thing else ‘but in the crucified Redeemer ; 
who plucked him as a brand out of the fire, when he 
was running farther and farther into it; and who pur- 
sued him with mercy and kindness, when he was 
pursuing Him in his members with fierceness and 
cruelty. I did it through ignorance: (and it is only 
through ignorance that any despise him.) He has 
now revealed himself to me; and God forbid that the 
light that met me at Damascus should ever go out of 
my mind. It wasa light full of glory; the object it 
discovered was all glorious—my all in all; and God 
forbid that I should glory in any thing else.” 

His esteem of that blessed object was great, and its 
influence on him proportionable. By it the world was 
crucified to him, and he was crucified to the world. 
Here is a mutual crucifixion. His esteem of Christ 
was the cause why the world despised him, and was 
despised by him. Not that the cross made him hate 
the men of the world, or refuse the lawful enjoyments 
of it; it allowed him the use of the latter, and obliged 
him to love the former. But it crucified those corrup- 
tions which are contrary both to the love of our neigh- 
bour, and the true enjoyment of the creature. This is 
called fighting, warring, wrestling and killing. The 
reason is, because we should look upon sin as our 
greatest enemy; the greatest enemy of our souls, and 
of the Saviour of our souls. This was the view the 
apostle had of sin, and.of the corruption of the world 
through lust, 2 Pet.i.4. He looked upon it as the 
murderer of his Redeemer; and this inspired him with 
a just resentment against it. It filled him with those 


ON GLORYING IN THE CROSS OF CHRIST. 265 


blessed passions against it, mentioned by himself, 2 
Cor. vii. 11, as the native fruits of faith and repentance ; 
zeal, indignation, revenge ; that is, such a detestation 
of sin, as was ‘joined with the most careful watchful- 
ness against it. 

This is that crucifying of the world meant by the 
apostle. The reason of the expression is, because the 
inordinate love of worldly things is one of the chief 
sources of sin. The cross of Christ gave such a happy 
turn to the apostle’s affections, that the world was no 
more the same thing to him that it was to others, and 
that it had been formerly to himself. His soul was 
sick of its pomp; and the things he was most fond of 
before, had now lost their relish with him. Its honours 
appeared now contemptible, its riches poor, its plea- 
sures nauseous; itsexamples and favours did not allure, 
nor its hatred terrify him. He considered the love or 
hatred of men, not chiefly as it affected him, but 
themselves, by furthering or hindering the success of 
his doctrine among them. All these things may be 
included. in that “crucifying of the world”? mentioned 
in the last clause of the verse ; but the intended ground 
of the discourse being the first clause, the doctrine to 
be insisted on is this :-— 

“That the cross of Christ affords sinners matter of 
glorying above all other things: yea, that it is,ina 
manner, the only thing they should glory in. The 
whole humiliation of Christ, and particularly his death 
for the sake of sinners, is an object that has such 
incomparable glory in it, that it becomes us to have 
the most honourable and exalted thoughts of it.” As 
this is evidently contained in the text, so it is frequently 
inculcated on us in other Scriptures: 1 Cor. i. 18—24; 
2 Cor. iii. 18; iv. 6. It is plain that when the Scrip- 
tures speak of the glory of God in the face of Jesus 
Christ, it is meant chiefly of his glory in the face of 
Christ crucified; that is, in the work of redemption 
finished on the cross. 

In discoursing on this subject, it will be proper first 
to consider briefly, What it is to glory in any object; 

23 


266 , M‘LAURIN’S SERMON 


and then, What ground of glorying we have in this 
blessed object proposed in the text. 

To glory in any object includes these two things: 
first, a high esteem of it ; and then, some concern in it. 
We do not glory in the things we are interested in 
unless we esteem them; nor in the things we admire 
and esteem, unless we are some way interested in 
them. But although all professing Christians are some 
way concerned to glory in the cross of Christ, because 
the blessed fruits of his cross are both plainly revealed, 
and freely offered to them; yet, it is those only who 
have sincerely embraced these offers, that can truly 
glory in that object. Yet, what is their privilege, is 
the duty of all. All should be exhorted to glory in 
this object, and to have a high esteem of it, because 
of its excellency in itself; to fix their hearts on it by 
faith, because it is offered to them; to show their 
esteem of it, by seeking an interest in it; and, having 
a due esteem of it, and obtained an interest in it, to 
study a frame of habitual triumph in it. But the 
nature of this happy frame of mind is best understood 
by considering the glory of the object of it. 

The ancient prophets who foretold Christ’s coming, 
appear transported with the view of his glory. Not 
only the New Testament, but also the Old, represents 
the Messiah as the most remarkable and most honour- 
able Person that ever appeared on the stage of the 
world. It speaks of him as a glorious Governor, a 
Prince, a King, a Conqueror, besides other magnificent 
titles of the greatest dignity ; showing, that his gov- 
ernment should be extensive and everlasting, and that 
his glory should fill the whole earth. But, while the 
prophets foretell his greatness, they foretell also his 
meanness. They show, indeed, he was to be a glori- 
ous King, but a King who would be rejected and 
despised of men: and that, after all the great expecta- 
tion the world would have of him, he was to pass 
over the stage of the world disregarded and unob- 
served, excepting as to the malicious treatment he was 
to meet with on it. 

About the time of his coming, the Jews were big 


ON GLORYING-IN THE CROSS OF CHRIST. 267 


with hopes of him, as the great Deliverer and chief 
ornament of their nation. . And if history be credited, 
even the heathens had a notion about that time, which 
probably was derived from the Jewish prophecies, that 
there was a Prince of unparalleled glory to rise in the 
East, and even in Judea in particular, who was to 
found a kind of universal monarchy. But their vain 
hearts, like those of most men in all ages, were so in- 
toxicated with the admiration of worldly pomp, that 
that was the only greatness they had any notion or 
relish of. This made them form a picture of Him who 
was the desire of all nations, very unlike the original. 

A king whom the world admires, is one of exten- 
sive power, with numerous armies, a golden crown 
and sceptre, a throne of state, magnificent palaces, 
sumptuous feasts, many attendants of high rank, im- 
mense treasures to enrich them with, and various 
posts of honour to prefer them to. 

Here was the reverse of all this. For a crown of 
gold, a crown of thorns; for a sceptre, a reed put in 
his hand in derision; for a throne, across. Instead 
of palaces, not a place to lay his head; instead of 
sumptuous feasts to others, ofttimes hungry and thirsty 
himself; instead of great attendants, a company of poor 
fishermen ; instead of treasures to give them, not money 
enough to pay tribute without. working a miracle ; and 
the preferment offered them, was to give each of them 
his cross to bear. In all things the reverse of worldly 
greatness, from first to last. A manger for a cradle at 
his birth ; not a place to lay his head sometimes in his 
life ; nor a grave of his own at his death. 

Here unbelief frets and murmurs, and asks, Where 
is all the glory that is so much extolled? For discov- 
ering this, faith needs only look through that thin 
veil of flesh, and under that low disguise appears the 
Lord of glory, the King of Kings, the Lord of hosts, 
strong and mighty, Psa. xxiv. 8. The Lord, mighty 
in battle ; the heavens his throne ; the earth his foot- 
stool; the light his garments; the clouds his chariots ; 
the thunder his voice ; his strength omnipotence ; his 
riches all-sufliciency ; his glory infinite; his retinue 


Se PERT 


268 M‘LAURIN’S SERMON 


the hosts of heaven, and the excellent ones of the 
earth on whom he bestows riches unsearehable, an in- 
heritance incorruptible, banquets of everlasting joys, 
and preferments of immortal honour; making them 
kings and priests unto God; conquerors; yea, and 
more than conquerors—children of God, and mysti- 
cally one with himself. 

Here appears something incomparably above all 
worldly glory, though under a mean disguise. But 
the objection is still against that disguise. Yet even 
that disguise, upon due consideration, will appear to 
be so glorious, that its very meanness is honourable. 
It was a glorious disguise, because the designs and 


. effects of. it are so. If he suffered shame, poverty, 


pain, sorrows, and death for a time, it was that we 
might not suffer these things for ever. That meanness 
therefore was glorious, because it was subservient 
unto an infinitely glorious design of love and mercy. 
It was subservient more ways than one. It satis- 
fied the penalty of the law; it put unspeakable hon- 
our on the commandments of it. It was a part of 
Christ’s design to make holiness (that is, obedience to 
the law,) so honourable, that every thing else should 
be contemptible in comparison of it. Love of worldly 
greatness is one of the principal hinderances of it. 
We did not need the example of Christ to commend 
earthly grandeur to us; but very much to reconcile us 
to the contrary, and to make us esteem holiness, though 
accompanied with meanness. Christ’s low state was 
an excellent means for that end. - There was therefore 
greatness, even in his meanness. Other men are hon- 
ourable by their station; but Christ’s station was 
made honourable by him; he has made poverty and 
meanness, joined with holiness, to be a state of dignity. 
Thus Christ’s outward meanness, that disguised his 
real greatness, was in itself glorious, because of the 
design of it. Yet that meanness did not wholly 
becloud it; many beams of glory shone through it. , 
His birth was mean on earth below ; but it was cele- 
brated with hallelujahs by the heavenly host in the 
air above... He had a poor lodging, but a star lighted 


ON GLORYING IN THE CROSS OF CHRIST. 268 


visitants to it from distant countries. Never prince 
had such visitants so conducted. He had not the mag- 
nificent equipage that other kings have; but he was 
attended with multitudes of patients, seeking and 
obtaining healing of soul and body. That was more 
true greatness than if he had been attended with 
crowds of princes. He made the dumb that attended 
him sing his praises, and the lame to leap for joy; the 
deaf to hear his wonders, and the blind to see his 
glory. He had no guard of soldiers, nor magnificent 
retinue of servants: but, as the centurion, that had 
both, acknowledged, health and sickness, life and death, 
took orders from him. Even the winds and storms, 
which no earthly power can control, obeyed him; and 
death and the grave durst not refuse to deliver up their 
prey when he demanded it. He did not walk upon 
tapestry ; but when he walked on the sea, the waters 
supported him. All parts of the creation, excepting 
sinful men, honoured him as their Creator. He kept 
no treasure ; but when he had occasion for money, the 
sea sent it to him in the mouth of a fish. He had no 
barns nor corn fields; but when he inclined to make 
a feast, a few small loaves covered a sufficient table 
for many thousands. None of all the monarchs of 
the. world ever gave such entertainment. By these, 
and many such things, the Redeemer’s glory shone 
through his meanness, in the several: parts of his life. 
Nor was it wholly clouded at his death. He had not, 
indeed, that fantastic equipage of sorrow that other 
great persons have on such occasions; but the frame 
of nature solemnized the death of its Author ; heaven 
and earth were mourners. The sun was clad in black; 
and if the inhabitants of the earth were unmoved, the 
earth itself trembled under the awful load. There 
were few to pay the Jewish compliment of rending 
their garments; but the rocks were not so insensible— 
they rent their bowels. He had nota grave of his 
own; but other men’s graves opened to him. Death 
and the grave might be proud of such a tenant in 
their territories; but he came not there as a subject, 
but as an Invader—a Conqueror. It was then that 
Zae = 


270 M‘LAURIN’S SERMON 


death, the king of terrors, lost his sting: and on the 
third day, the Prince of life triumphed over him, spoil- 
ing death and the grave. This last particular, how- 
ever, belongs to Christ’s exaltation: the other instan- 
ces show a part of the glory of his humiliation, but it 
is a small part of it. 

The glory of the cross of Christ which we are chiefly 
to esteem, is the glory of God’s infinite perfections dis- 
played in the work of redemption, as the apostle ex- 
presses it, “The glory of God in the face of Jesus 
Christ,’? 2 Cor. iv. 6; even-of “Christ crucified,” 1 
Cor. ii. 2, It is this which makes any other object glo- 
rious, according as they manifest more or less of the 
perfections of God. This is what makes the works 
of creation so glorious. The heavens declare God’s 
glory, and the firmament his handiwork ; and we are 
inexcusable for not taking more pains to contemplate 
God’s perfections in them—his almighty power, and 
incomprehensible wisdom, and particularly his infinite 
goodness.- But the effects of the Divine goodness in 
the works of creation, are only temporal favours; the 
favours purchased to us by the cross of Christ are eter- 
nal. Besides, although the works of creation plainly 
show that God is in himself good 5 yet they also show 
that God is just, and that he is displeased with us for 
our sins; nor do they point out to us the way how we 
may be reconciled to him. They publish the Creator’s 
glory. They publish at the same time his laws, and 
our obligations t6 obey them. Our consciences tell us 
we have neglected these obligations, violated these 
laws; and, consequently, incurred the Lawgiver’s dis- 
pleasure. His works declaring his glory, show that in 
his favour is life ; and consequently, that in his displea- 
sure is death and ruin. Yea, they lay us in some mea- 
sure under his displeasure already. Why else do natu- 
ral causes give so much trouble in life,and pain indeath? 
From all quarters the works of God revenge the quar- 
rel of his broken law. They give these frail bodies 
subsistence for a time, but it is a subsistence embit-— 
tered with many vexations; and at last they cua 
them, and dissolve them in dust. 


ON GLORYING IN THE CROSS OF CHRIST. 271 


The face of nature, then, is glorious in itself; but it 
is overcast witha gloom of terror tous. It shows the 
glory of the Judge to the criminal—the glory of the 
offended Sovereign to the guilty rebel. This is not 
the way to give comfort and relief to a criminal; it 
is not the way to make him glory and triumph. Ac- 
cordingly, the enemies of the cross of Christ, who re- 
fuse to know God otherwise than by the works of 
nature, are so far from glorying in the hopes of enjoy- 
ing God in heaven, that they, renounce all those great 
expectations, and generally deny that there is any such 
blessedness to be had. Conscience tells us we are 
rebels against God; and nature does not show how 
such rebels may recover his favor; how, in such a 
well-ordered government as the Divine government 
must. be, the righteous Judge and Lawgiver may be 
glorified, and the criminal escape; much less, how the 
Judge may be glorified, and the criminal obtain glory 
likewise. i 

The language of nature, though it be plain and loud 
in proclaiming the glory of the Creator, yet it is dark 
and intricate as to his inclination towards guilty crea- 
tures. It neither assures peremptorily that we are in 
a state of despair ; nor gives sure footing for our hopes. 
If we are favourites, whence so many troubles? If 
we are hopeless criminals, whence so many favours ? 
Nature shows God’s glory, and our shame ; his law, 
our duty, and consequently our danger; but about the 
way to escape, it is silent and dumb. It affords many 
motives for exciting desires after God; but it shows 
not the way to get these desires satisfied. Here, in 
the text, is an object which gives us better intelligence. 
It directs us not merely to seek by feeling in the dark, 
Acts xvii. 27, if haply we may find; but to seek him 
so ascertainly to find him. Unlikely doctrine to a car- 
nal mind! that there should be more of God’s glory 
manifested to us in the face of Christ crucified, than in 
the face of heaven and earth. The face of Christ! in 
which sense discovers nothing but marks of pain and 
disgrace ; that mangled visage, red with gore, covered 
with marks of scorn, swelled with strokes, and pale 


272 M‘LAURIN’S SERMON 


with death: that would be the last object in which the 
carnal mind would seek to see the glory of the God of 
life; a visage clouded with the horror of death. It 
would with more pleasure and admiration view the 
same face when transfigured, and shining like the sun 
in its strength. Divine glory shone indeed then ina 
bright manner, in that face on the mount; but not so 
brightly as on Mount Calvary. This was the most 
glorious transfiguration of the two. Though all the 
light in the world, in the sun and stars, were collected 
together into one stupendous mass of light, it would be 
but darkness to the glory of this seemingly dark and 
melancholy object; for it is here, as the apostle ex- 
presses it, 2 Cor. ili. 18, we all, as with open face, may 
behold the glory of God. 

Here shine spotless justice, incomprehensible wis- 
dom, and infinite love, all at once. None of them 
darkens or eclipses the other; every one of them gives 
a lustre to the rest. They mingle their beams and shine 
with united, eternal splendour; the just Judge, the 
merciful Father, and the wise Governor. No other 
object gives such a display of all these perfections ; 
yea, all the objects we know give not such a display 
as any one of them. No where does justice appear so 
awful, mercy so amiable, or wisdom so profound. 

By the infinite dignity of Christ’s person, his cross 
gives more honour and glory to the law and justice of 
God, than all the other sufferings that ever were or 
will be endured in the world. When the apostle is 
speaking to the Romans of the gospel, he does not tell 
them only of God’s mercy, but also of his justice re- 
vealed by it, Rom. i. 18. God’s wrath against the 
unrighteousness of men is chiefly revealed by the 
righteousness and sufferings of Christ. The Lord was 
pleased for his righteousness’ sake, Isa. xlii. 21. Both 
by requiring and appointing that righteousness, he 
magnified the law, and made it honourable. And 
though that righteousness consists in obedience and 
sufferings which continue for a time, yet since the re- 
membrance of them will continue for ever, the cross 
of Christ may be said to give eternal majesty and 


ON GLORYING IN THE CROSS OF CHRIST. 273 


honour to that law, which is satisfied ; that awful law, 
by which the universe (which is God’s kingdom) is 
governed, to which the principalities and powers of 
heaven are subject; that law, which in condemning 
sin, banished the devil and his angels from heaven, 
our first parents from paradise, and peace from the 
earth. Considering, therefore, that God is the Judge 
and Lawgiver of the world, it is plain, that his glory 
shines with unspeakable brightness in the cross of 
Christ, as the punishment of sin. But this is the very 
thing that hinders the lovers of sin from acknow- 
ledging the glory of the cross, because it shows so 
much of God’s hatred of what they love. It would 
be useful for removing such prejudices, to consider, 
that though Christ’s sacrifice shows the punishment of 
sin, yet, if we embrace that sacrifice, it only shows it 
to us. It takes it off our hands—it leaves us no more 
to do with it. And surely the beholding our danger, 
when we behold it as prevented, serves rather to in- 
crease than lessen our joy. . By seeing the greatness 
of our danger, we see the greatness of our deliverance. 
The cross of Christ displays the glory of infinite justice, 
but not of justice only. 

Here shines chiefly the glory of infinite mercy. 
There is nothing in the world more lovely or glorious 
than love and goodness itself; and this is the greatest 
instance of it that can be conceived. God’s goodness 
appears in all his works; this is a principal part of 
the glory of the creation. We are taught to consider 
this lower world as a convenient habitation, built for 
man to dwell in; but, to allude to the apostle’s ex- 
pression, Heb. iii. 3, this gift we are speaking of should 
be accounted more worthy of honour than the world, 
“inasmuch as he who hath builded the house hath 
more honour than the house.” 

When God gave us his Son, he gave us an infinitely 
greater gift than the world. The Creator is infinitely 
more glorious than the creature, and the Son of God 
is the Creator of all things. God can make innume- 
table worlds by the word of his mouth; he has but 


274 M‘LAURIN’S. SERMON 


one only Son; and he spared not his only Son, but 
gave him up to the death of the cross for us all. 

God’s love to his people is from everlasting to ever- 
lasting ; but from everlasting to everlasting there is no 
manifestation of it known, or conceivable by us, that 
can be compared to this. The light of the sun is 
always the same, but it shines brightest to us at noon: 
the cross of Christ was the noontide of everlasting 
love ; the meridian splendour of eternal mercy. There 
were many bright manifestations of the same love be- 
fore, but they were like the light of the morning, that 
shines more and more unto the perfect day ; and that 
perfect day was when Christ was on the cross, when 
darkness covered all the land. : 

Comparisons can give but a very imperfect view of 
this love, which passeth knowledge. Though we 
should suppose all the love of all the men that ever 
were, or will be on the earth, and all the love of the 
angels in heaven, united in one heart, it would be but 
a cold heart to that which was pierced by the soldier’s 
spear. The Jews saw but blood and water, but faith 
can discern a bright ocean of eternal love flowing out 
of -these wounds. We may have some impression of 
the glory of it, by considering its effects. We should 
consider all the spiritual and eternal blessings received 
by God’s people for four thousand years before Christ 
was crucified, or that have been received since, or that 
will be received till the consummation of all things; 
all the deliverances from eternal misery; all the 
oceans of joy in heaven; the rivers of water of life, to 
be enjoyed to all eternity, by multitudes as the sand of 
the sea shore. We should consider all these blessings 
as flowing from that love that was displayed in the 
cross of Christ. 

Here shines also the glory of the incomprehensible 
wisdom of God, which consists in promoting the best 
ends by the fittest means. The ends of the cross are 
best in themselves, and the best for us that can be con- 
ceived; the glory of God, and the good of man. And 
the means by which it advances these ends are so fit 
and suitable, that the infinite depth of contrivance 


ON GLORYING IN THE CROSS OF CHRIST. 275 


in them will be the admiration of the universe to 
eternity. 

It is an easy thing to conceive the glory of the Cre- 
ator, manifested in the good of an innocent creature; 
but the glory of the righteous Judge, manifested in 
the good of the guilty criminal, is the peculiar mys- 
terious wisdom of the cross. It is easy to conceive 
God’s righteousness declared in the punishment of 
sins; the cross alone declares “ his righteousness for 
the remission of sins,’ Rom. ili. 25. It magnifies 
justice in the way of pardoning sin, and mercy in 
the way of punishing it. It shows justice more 
awful than if mercy had been excluded ; and mercy 
more amiable than if justice had been dispensed with. 
It magnifies the law, and makes it honourable, Isa. 
xlii. 21. It magnifies the criminal who broke the 
law; and the respect put upon the law makes him 
honourable likewise, 1 Cor. ii. 7. Yea, this is so 
contrived, that every honour done to the criminal is an 
honour done to the law; and all the respect put 
upon the law, puts respect on the criminal. For 
every blessing the sinner receives, is for the sake of 
obedience and satisfaction made to the law; not by 
himself, but by another, who could put infinitely 
greater dignity on the law: and the satisfaction of 
that other for the sinner, puts the greatest dignity 
on him that he is capable of. Both the law and 
the simer may “glory in the cross of-Christ.””? Both 
of them receive eternal honour and glory by it. 

The glories that are found separately in the other 
works of God are found united here. The joys of 
heaven glorify God’s goodness; the pains of hell glo- 
rify his justice; the cross of Christ glorifies both of 
them, in a more remarkable manner than heaven or 
hell glorifies any of them. There is more remarkable 
honour done to the justice of God by the sufferings of 
Christ, than by the torment of devils; and there is a 
more remarkable display of the goodness of God in 
the redemption of sinners, than in the joy of angels: 
so that we can conceive no object, in which we can 


276 M‘LAURIN’S SERMON 


discover such manifold wisdom, or so deep contrivance 
for advancing the glory of God. 

The like may be said of its contrivance for the good 
of man. It heals all his diseases; it pardons all his 
sins, Psa. ciii. 3. It is the sacrifice that removes the 
guilt of sin: it is the motive that removes the love of 
sin. It mortifies sin, and expiates it. It atones for 
disobedience, and it makes obedience acceptable. It 
excites to obedience ; it purchases strength for obedi- 
ence. It makes obedience practicable ; it makes it 
delightful ; it makes it in a manner unavoidable—it 
constrains to it, 2 Cor. v.14. It is not only the mo- 
tive to obedience, but the pattern of it. It satisfies the 
curse of the law, and fulfils the commands of it. Love 
is the fulfilling of the law; the sum of which is, the 
love of God, and of our neighbour. The cross of 
Christ is the highest instance of both. Christ’s suffer- 
ings are to be considered as actions. Never action 
gave such glory to God; never action did such good 
to man. And it is the way to show our love to God 
and man, by promoting the glory of the one, and the: 
good of the other. 

Thus the sufferings of Christ teach us our duty by 
that love whence they flowed, and that good for which 
they were designed. But they teach us not only by 
the design of them, but also by the manner of his un- 
dergoing them. Submission’ to God, and forgiveness 
of our enemies, are two of the most difficult duties. 
The former is one of the chief expressions of love to 
God, and the latter of love to man. But the highest 
submission is, when a person submits to suffering, 
though free from guilt ; and the highest forgiveness is, 
to forgive our murderers, especially if the murderers 
were persons who were obliged to us. As if a person 
not only should forgive them who took away his life, 
even though they owed him their own life ; but also 
desire others to forgive them, pray for them, and as 
much as possible excuse them. This was the manner 
of Christ’s bearing his sufferings: “ Father, thy will 
be done,’? Matt. xxvi. 42; and, “ Father, forgive 
them ; for they know not what they do,”’ Luke xxiii. 34. 


ON GLORYING IN THE CROSS OF CHRIST. 278 


Thus we see how fit a means the cross is for promot- 
ing the best ends—for justification and sanctification. 
It would be too long to insist here in showing its man- 
ifold fitness for promoting also joy and peace here, and 
everlasting happiness hereafter: for, no doubt, it will 
be a great part of future happiness, to remember the 
way it was purchased, and to see the Lamb that was 
slain, at the right hand of Him who gave him for that 
end. The things already adduced show, that the in- 
comprehensible wisdom of God is gloriously displayed 
in the cross of Christ, because it hath such amazing 
contrivance in it for advancing the good of man, as 
well as the glory of God; for that is the design of 
it, to show the glory of God, and good will towards 
man. : : 

But it is not only the glory of Divine wisdom that 
shines in this blessed object, but also the glory of Di- 
vine power. This, to them who know not Christ, is 
no small paradox: but to them who believe, Christ 
crucified is “the power of God, and the wisdom of 
God,” 1 Cor. i. 24. The Jews thought Christ’s cruci- 
fixion a demonstration of his want of power. Hence 
they upbraided him, that he who wrought so many 
miracles, suffered himself to hang upon the cross. But 
this itself was the greatest miracle of all. They asked, 
why he who saved others, saved not himself? They 
named the reason, without taking heed to it. That 
was the very reason why at that time he saved not 
himself, because he saved others; because he was 
willing and able to save others. The motive of his 
enduring the cross was powerful— Divine love; 
stronger than death; the fruits of it powerful—Di- 
vine grace; the power of God to salvation, Rom. i. 
16; making new creatures, raising souls from the 
dead: these are acts of omnipotence. We are ready 
to admire chiefly the power of God in the visible 
world; but the soul of man is a far nobler creature 
than it. We justly admire the power of the Creator 
in the motion of the heavenly bodies ; but the motion 
of souls towards God as their centre, is far more glo- 

24 


278 M‘LAURIN’S SERMON ee 


rious ; the effects of the same power, far more eminent, 
and far more lasting. ; 

The wounds of Christ seemed effects of aabes ; 
but it is easy to observe incomparable strength ap- 
pearing in them. We should consider what it was 
that bruised him: “ He was bruised for our iniquities,” 
Isa. lili. 5. The scripture represents them as a great 
burden: and describes us all lying helpless under it, as 
a people laden with iniquity. Christ bore our sins in 
his own body on the tree ; he bore our griefs, and car- 
ried our sorrows; not these we feel here only, but 
those we deserved to feel hereafter : « The Lord hath 
laid on him the iniquity of us all,’ Isa. liii..6. We 
might well say, with Cain, our punishment was more 
than we were able to bear. This might be said to © 
every one of us apart. But it was not the sins of one 
that he bore: he bore the sins of many ; of multitudes 
as the sand on the sea shore: and the sins of every one 
of them, as numerous. This was the heaviest and 
most terrible weight in the world. 

The curse of the law was a weight sufficient to 
crush a world. They who first brought it on them- 
selves found it so. It sunk legions of angels who 
excel in strength, when they had abused that strength 
against the law, from the heaven of heavens to the 
bottomless pit. The same weight that crushed rebel 
angels, threatened man for joining with them. Before 
man could bear it, before any person could have his 
own proportion of it, it behoved, as it were, to be di- 
vided into numberless parcels. Man, after numberless 
ages, would have borne but a small part of it. “The 
wrath to come,’ would have been always wrath to 
come, to all eternity; there would have been still in- 
finitely more to bear. Christ only had strength to 
bear it all; to bear it all, in a manner, at once; to 
bear it all alone. None of the people were with him. 
Our burden and our help were laid on One who was 
mighty ; and his bearing them was a glorious mani- 
festation of his might—of the noblest kind of might— 
that he was “ mighty. to save.’’ 

It is true, that load bruised him; but we should not 


ON GLORYING IN THE CROSS OF CHRIST. 279 


be surprised at that, if we considered the dreadfulness 
of the shock. Could we conceive the weight of eter- 
nal justice ready to fall down, like lightning, with 
_violence upon a world of malefactors, and view that 
sacred body interposed betwixt the load of wrath from 
above, and the heirs of wrath below, we should not 
wonder at these bruises, we should not despise them. 
We should consider the event, had that wrath fallen 
lower. Had it met with no obstacle, it would have 
made havoc of another kind. This world would have 
been worse than a chaos, and been covered with the 
dismal effects of vindictive justice, and Divine righteous 
vengeance. 

Although his sacred flesh was both mangled and 
marred with that dismal load, yet we should consider 
that it sustained it. Here was incomparable strength, 
that it sustained that shock which would have ground 
mankind into powder; and he sustained it (as was 
said before) aione. He let no part of it fall lower: 
they who take sanctuary under this blessed covert, are 
so safe, that they have no more to do with that load 
of wrath but to look to it, John ili. 14,15. To allude 
to the psalmist’s expressions: “It shall not come nigh 
them ; only with their eyes they shall behold, and see 
the reward of the wicked,” Psa. xci. 7,8. But they 
shall see it given to that righteous One; and all that 
in effect is left to them in this matter, is, by faith, to 
look and behold what a load of vengeance was hover- 
ing over their guilty heads; and, that guiltless and 
spotless body being interposed, how it was crushed in 
an awful manner. 

But it is the end of the conflict that shows on which 
side the victory is. In that dreadful struggle, Christ’s 
body was brought as low as the grave; but though 
the righteous fall, he rises again. Death was under- 
most in the struggle, 1 Cor. xv. 26. It was Christ that 
conquered in falling, and completed the conquest in 
rising. The cause, design, and effects of these wounds, 
show incomparable power and strength appearing in 

- them. The same strength appeared in his behaviour 
under them: and the manner in which he bore them, 


280 MSLAURIN’S SERMON 


we see in the history of hisdeath. He bore them with 
patience, and with pity and compassion towards others. 
A small part of his sorrew would have crushed the 
strongest spirit on earth to death. The constitution 
of man is not able to bear too great violence of joy or 
grief; either the one or the other is sufficient to un- 
hinge our frame. Christ’s griefs were absolutely in- 
comparable, but his strength was a match for them. 

These considerations serve to show, that it is the 
greatest stupidity to have diminishing thoughts of the 
wounds of the Redeemer. Yet, because this has been 
the stumbling block to the Jews, and foolishness to 
the Gentiles, and many professing Christians have not 
suitable impressions of it, it is proper to consider this 
subject a little more particularly. It is useful to ob- 
serve how the scripture represents the whole of Christ’s 
humiliation as one great action, by which he defeated 
the enemies of God and man, and founded a glorious 
everlasting monarchy. The prophets, and particularly 
the psalmist, speak so much of Christ as a powerful 
Conqueror, whose enemies were to be made his foot- 
stool, that the Jews do still contend that their Messiah 
is to be a powerful temporal prince, and a great 
fighter of battles ; one who is to subdue their enemies 
by fire and sword; and by whom they themselves 
were to be raised above all the nations of the world. 
If pride and the love of earthly things did not blind 
them, it were easy to see, that the descriptions of the 
prophets are vastly too high to be capable of so low a 
meaning. This will be evident by taking a short view 
of them: which at the same time will show the glory 
of that great action just now spoken of, by showing 
the greatness of the design, and the effects of it. 

The prophets ofttimes speak more expressly of the 
Messiah as a great King, which is a name of the 
greatest earthly dignity. The hand of Pilate was 
overruled to write that title of honour even on his 
cross. The glory of the kingdom that he was to found 
is represented in very magnificent expressions by the 
prophet Daniel, ii. 35—45; vii. 9,10, 13,14. Here 
are lively representations of unparalleled greatness, an 


ON GLORYING IN THE CROSS OF CHRIST. 281 


everlasting kingdom to be founded, strong obstacles to 
be removed, powerful enemies to be defeated. 

It is useful to observe the universal importance of 
this design ; no part of the universe was unconcerned 
in it. 

The glory of the Creator was eminently to be dis- 
played ; all the Divine Persons were to be gloriously 
manifested ; the Divine attributes to be magnified ; 
the Diyine works and ways to be honoured. The 
earth was to be redeemed, hell conquered, heaven 
purchased, the law to be magnified and established, 
Isa. xlii. 21: its commandments to be fulfilled, its 
curse to be suffered; the law was to be satisfied, and 
the criminal that broke it to be saved, and his tempter 
and accuser to be defeated. ‘The head of the old ser- 
pent was to be bruised, his works to be destroyed, and 
the principalities and powers of darkness to be spoiled, 
and triumphed over openly, Co]. 1.15. The princi- 
palities and powers of heaven were to receive new 
matter of everlasting hallelujahs, and new companions 
to join in them; the fallen angels were to lose their 
old subjects, and the blessed angels to receive new 
fellow citizens. No wonder this is called the making 
a new heaven and a new earth; and even the face of 
hell was to be altered. Surely a more glorious. de- 
sign cannot be conceived ; and the more we consider 
it, the more we may see the greatness of the action that 
accomplished it. 

As the design was great, the preparations were so- 
lemn. The stage of it was to be this earth; it was 
chiefly concerned in it; it was solemnly prepared for it. 
This is the view given us of the providences that preced- 
ed it. They fitted the stage of the world for the great 
event in the fulness oftime. If we saw clearly the whole 
chain of them, we should see how they pointed towards 
this, as their centre, and how they contributed to honour 
it, or rather it reflected the greatest honour upom them. 
The forecited prophecies in Daniel, besides several 
others, are instances of this: they show how the great 
revolutions in the heathen world were subservient to 
this design, particularly the succession of the four 

24* : 


282 M‘LAURIN’S SERMON 


monarchies represented in Nebuchadnezzar’s dream: 
their rise and overthrow were subservient to the rise 
of this monarchy, never to be overthrown. 

We see but a small part of the chain of Providence, 
and even that very darkly; but this perhaps is worth 
the observing briefly, that universal empire came gra- 
dually from the eastern to the western parts of the 
world, from the Assyrians and Persians, to the Greeks 
and Romans. By this means greater communication 
and correspondence than formerly were opened be- 
tween distant nations of the earth, from the rising to 
the setting of the sun. The kingdom, represented by 
the stone cut of the mountain, was to extend to both, 
Dan. ii. 34, 35. Whatever we think of this, it is cer- 
tain, that if we saw the plot of Providence unfolded, 
we should see these and other revolutions contributing 
to the fulness of time, and adjusting the world to that 
state and form of things that was fittest for the Re- 
deemer’s appearance. 

These were a part of the preparations for the work 
in view ; but they were but a part of them: for all 
the sacrifices offered every morning and evening for 
so many ages, were preparations for it, and shadows 
of it. The same may be said of other figures and 
types. The church of God, for four thousand years, 
waited, with longing looks for this salvation of the 
Lord: they were refreshed with the sacrifices that 
prefigured it. The heathens themselves had their sac- 
rifices. They had sinfully lost the tradition of the true 
religion and the Messiah, handed down from Noah ; 
yet Providence ordered it so, that they did not wholly 
lose the rite of sacrificing. There is reason to ac- 
knowledge a particular Providence preserving tradition 
in this point; for how otherwise could it enter into 
men’s heads to serve their gods by sacrificing their 
beasts? It was useful that the world should not be 
entirely unacquainted with the notion of a sacrifice. 
The substitution of the innocent in the room of the 
guilty, pointed towards this great oblation, which was 
to make all others to cease. The predictions of the 
prophets in different ages, from Moses to Malachi, 


ON GLORYING IN THE CROSS OF CHRIST. 283 


were also preparations for this great event. John the 
Baptist appeared as the morning star, the harbinger, 
of the Day-spring from on high: it was his particular 
office to prepare the way of the Lord before him. 
The evidence of the prophecies was bright: the Jews 
saw the time approaching; their expectations were 
big. Counterfeit Messiahs took advantage of it: and 
not only the Jews, but even the heathens, probably by 
report from them, had a notion of an incomparably 
great person who was to appear about that time. 
These, besides many other great things, serve to show 
what glorious preparations and pomp went before the 
great work we are speaking of. 

Here it may perhaps occur to some, that it is 
strange an action that had such great preparations be- 
fore it happened, was so little observed when it did 
happen. Strictly speaking, this was not true. It was 
not much noticed, indeed, among blind and ignorant 
men—this was foretold; but it had a noble theatre— 
the whole universe were in effect spectators of it. The 
scripture teacheth us to reflect on this ; particularly to 
consider the principalities and powers in heavenly 
places, as attentive lookers on this glorious perform- 
ance. We may infer this from Eph. iil. 10, besides 
other scriptures. 

These morning stars shouted for joy, and sang to- 
gether at the old creation, Job xxxviii. 7. This wasa 
new creation to sing at; a more amazing spectacle 
than the old. In that, the Son of God acted in the 
form of God; now he was to act the low form of 
a servant. Nor was that the lowest part of it: he 
was to suffer in the form of a criminal; the Judge in 
the form of a malefactor; the Lawgiver in the room 
of the rebel. The creation was a mean theatre for so 
great an event, and the noblest creatures. unworthy 
judges of such an incomprehensible performance : its 
true glory was the approbation of its infinite Contriver, 
and that He, at whose command it was done, was 
fully well pleased with it. 

Yet to us, on whose natures example has so much 
influence, it may be useful to consider the honourable 


284 M‘LAURIN’S SERMON 


crowd of admirers and spectators that this performance 
had; and to reflect how Heaven beheld with venera- 
tion what was treated on earth with contempt. It 
was a large theatre—multitudes as sand on the sea 
shore—a glorious company. In Seripture, angels, 
in comparison of men, are called gods. We are not 
sensible of their glory, which struck prophets almost 
dead with fear, and tempted an apostle to idolatry ; 
but these, when the First-begotten is brought into the 
world, Heb. i. 6, compared with Psa. xcevii. 7,.all these 
gods are commanded to worship him. The. place of 
Scripture where angels are called gods, is the place 
where they are commanded to worship Christ: and, 
according to the same apostle, Heb. i. 6, it was a spe- 
cial time of his receiving this glory from the hosts of 
heaven, when his glory was to be veiled among the 
inhabitants of the earth. It is evident, that they were 
spectators of all that he did in that state, and no doubt 
they were attentive spectators; they desired to look, 
as it were, with outstretched necks, into these things, 
1 Pet.i. 12. Nor could they be unconcerned. specta- 
tors: they were, on divers accounts, interested, They 
did not need a redemption themselves; but they de- 
lighted in ours: they loved Christ, and they loved his 
people: their love interested them in the glory of the 
one and the other. All we know of their work and 
office, as Luther expresses it, “is to sing in heaven, 
and minister on earth;’’ our redemption gave occa- 
sion for both. They sang for joy when it began at 
Christ’s birth, Luke ii. 13, they went with gladness 
on messages of it beforehand to the prophets, and to 
to the virgin Mary ; they fed Christ in the desert ; they 
attended him in his agony, and at his resurrection ; 
and they accompanied him at his ascension. They 
were concerned to look into these things in time, that 
were to be remembered to all eternity; and into that 
performance on earth, that was to be the matter o 
eternal hallelujahs in heaven. 
It should not therefore hinder our esteem of this 
great work, that the great men on earth took no notice 
of it. They were but mean and blind, ignorant and 


ON GLORYING IN THE CROSS OF CHRIST. 285 


vulgar, compared to the powers and thrones just now 
mentioned, who beheld it with veneration. It is no 
disparagement to an excellent performance, that it is 
not admired by ignorant persons who do not under- 
stand it. 

The principalities in heaven understood, and there- 
fore admired. Nor were the principalities and powers 
of darkness wholly ignorant of it: their example should 
not be a pattern to us; but what they beheld with 
anguish, we should behold with transport. Their plot 
was to make the earth, if possible, a province of hell. 
They had heard of that glorious counterplot; they 
were alarmed at the harbingers of it; they looked on, 
and saw their plot, step by step, defeated ; and the pro- 
jects of eternal mercy go on. All the universe, there- 
fore, were interested on-lookers at this blessed under- 
taking. Heaven looked on with joy, and hell with 
terror, to observe the event of an enterprise that was 
contrived from everlasting, expected since the fall of 
man, and that was to be celebrated to all eternity. 

Thus we have before us several things that show 
the glory of the performance in view ; the design, of 
universal importance ; the preparation, incomparably 
solemn; a company of the most honourable, attentive 
spectators. As to the performance itself, it is plain it 
is not a subject for the tongues of men. The tongues 
of men are not for a subject above the thoughts of 
angels; they are but desiring to look into it; they 
have not seen fully through it; that is the work of 
eternity. Men may speak and write of it; but it is 
not so proper to describe it, as to tell that it cannot be 
described. We may write about it; but if all its glory 
were described, the world would not contain its books, 
John xxi. 25. We may speak of it; but the most we 
can say about it, is to say that it is unspeakable ; and 
the most that we know is, that it passeth knowledge. 
It is He that performed this work that can truly de- 
clare it; it is He who contrived it, that can describe it. 
He it is who knows it. None knoweth the Father 
but the Son, and he to whom he shall reveal him. It 
is from him we should seek this knowledge, Eph. i. 


286 ' MSLAURIN’S SERMON 


17, What of it is to be had here is but in part, 1 Cor, 
xiii. 9, but it leads us to the place where it will be 
perfect. Here we think as children, we speak as chil- 
dren ; yet we are not therefore to neglect thinking or 
speaking of it. Our thoughts are useless without con- 
templating it; our speech useless without praising it. 
The rest of the history of the world, except as it relates 
to this, is but a history of trifles or confusion, dreams 
and vapours of sick-brained men. What we know of 
it here is but little; but that littke incomparably tran- 
scends all other knowledge, and all other earthly things 
are but loss and dung to it, Phil. iii: S—11. The least 
we can do is, with the angels, to desire to look into 
these things: and we should put up these desires to 
Him who can satisfy them, that he may shine into our 
hearts by “the light of the knowledge of the glory of 
God,” 2 Cor. iv. 6. The true object of this know- 
ledge is the glory of God; the means of obtaining it 
is light shining from God; and as to the place into 
which it shines, it is into our hearts. We are therefore 
to desire that light from Him who is light itself. But 
our prayers should be joined with other means; par- 
ticularly that meditation which Paul recommends to 
Timothy, 1 Tim. iv. 15. We ought to meditate on 
these things, so as to give ourselves wholly to them. 
Our meditation should be as lively, and as like to see- 
ing the object before us as possible. But it is not by 
strength of imagination that the soul is profited in this 
case, but by having the eyes of the understanding en- 
lightened, Eph. 1. 18. 

The makers and worshippers of images pretend to 
help us in this matter by pictures presented to the eye 
of the body: but it is not the eye of sense, or force of 
imagination, but the eye of faith, that can give us true 
notions and right conceptions of this object, 2 Cor. v. 
16. Men may paint Christ’s outward sufferings, but 
not that inward excellency from whence their virtue 
flowed; namely, his glory in himself, and his goodness 
to us. Men may paint one crucified; but how can 
that distinguish the Saviour from the criminals on each 
side of him? We may paint his hands and his feet 


ON GLORYING IN THE CROSS OF CHRIST. 287 


fixed to the cross; but who can paint how those 
hands used always to be stretched forth for relieving 
the afflicted, and curing the diseased? or how those 
feet went always about doing good? and how they 
cure more diseases, and do more good now than ever! 
We may paint the outward appearance of his suffer- 
ings ; but not the inward bitterness, or invisible causes 
of them. Men can paint the cursed tree, but not the 
curse of the law that made it so. Men can paint 
Christ bearing the cross to Calvary, but not Christ 
bearing the sins of many. We may describe the nails 
piercing his sacred flesh, but who can describe eternal 
justice piercing both flesh and spirit? We may de- 
scribe the soldier’s spear, but not the arrows of the 
Almighty ; the cup of vinegar, which he but tasted, 
but not the cup of wrath which he drank out to the 
lowest dregs; the derision of the Jews, but not the 
desertion of the Almighty forsaking his Son, that he 
might never forsake us, who were his enemies. 

The sorrows he sufiered, and the benefits he pur- 
chased, are equally beyond description. Though we 
describe his hands and his feet mangled and pierced, 
who can describe how in one hand, as it were, he 
grasped multitudes of souls ready to sink into ruin, 
and in the other hand an everlasting inheritance to 
give them? or how these bruised feet crushed the old 
serpent’s head, and trampled on death and hell, and 
sin the author of both? We may describe the blood 
issuing from his body, but not the waters of life stream- 
ing from the same source—oceans of spiritual and eter- 
nal blessings. We may paint how that blood covered 
his body, but not how it sprinkles the souls of others, 
yea, sprinkles many nations. We may paint the 
crown of thorns he wore, but not the crown of glory 
he purchased. Happy were it for us, if our faith had 
as lively views of this object, as our imaginations oft- 
times have of incomparably less important objects! 
then would the pale face of our Saviour show more 
powerful attractions than all the brightest objects in 
nature besides. Notwithstanding the gloomy aspect 
of death, it would discover such transcendent majesty 


288 M‘LAURIN’S SERMON 


as would make all the glory in the world lose its relish 
with us : we should see then, indeed, the awful frowns 
of justice; but these frowns are not at us, but at our 
enemies, our murderers—that is, our sins. The cross 
shows Christ pitying his own murderers, but it shows 
no pity to our murderers; therefore we may see the 
majesty of eternal justice tempered with the mildness 
of infinite compassion. Infinite pity is an object 
worth looking at, especially by creatures in distress 
and danger. There Death doth appear in state, as the 
executioner of the law; but there he also appears de- 
prived of his sting with regard to us. There we may 
hear also the sweetest melody in the world to the 
awakened sinner; that peace-speaking blood that 
speaks better things than that of Abel; the sweetest 
and loudest voice in the world—louder than the 
thunder of Sinai. Its voice reacheth heaven and 
earth, pleading with God in behalf of men, and be- 
seeching men to be reconciled to God; speaking the 
most comfortable and the most seasonable things in 
the world to objects in distress and danger—salvation 
and deliverance. 

Of the various views we can take of this blessed 
work, this is the most suitable; to consider it as the 
most glorious deliverance that ever was or will be. 
Other remarkable deliverances of God’s people are 
considered as shadows and figures of this. Moses, 
Joshua, David, and Zerubbabel, were types of this 
great Joshua. According to his name, so is he Jesus, 
a Deliverer. The number of the persons delivered 
shows the glory of this deliverance to be unparalleled. 
It was but one single nation that Moses delivered, 
though indeed it was a glorious deliverance, relieving 
six hundred thousand at once, and a great deal more; 
but this was incomparably more extensive. The apos- 
tle John calls the multitude of the redeemed, “a mul- 
titude which no man could number, of all nations, and 
kindreds, and people, and tongues,” Rev. vii. 9. The 
unparalleled glory of this deliverance appears, not only 
in the number of the delivered, but also in the nature 
of the deliverance It was not men’s bodies only that 


ON GLORYING IN THE CROSS OF CHRIST. 289 


he delivered, but immortal souls, more valuable than 
the world, Matt. xvi. 26. It was not from such a 
bondage as that of Egypt, but one as far beyond it as 
eternal misery is worse than temporal bodily toil: so 
that nothing can equal the wretchedness of the state 
from which they are delivered, but the blessedness of 
that to which they are brought. 

But here we should not forget the opposition made 
against this deliverance: it was the greatest that can 
withstand any good design. The apostle, Eph. vi. 12, 
teaches us to consider the opposition of flesh and blood, 
as far inferior to that of principalities and powers, and 
spiritual wickedness in high places. The devil is call- 
ed “the god of this world,” 2 Cor. iv. 4; and himself 
and his angels, “the rulers of the darkness of this 
world,” Eph. vi. 12. They had obtained a dominion 
over the world, (excepting that small corner Judea,) 
for many ages, by the consent of the inhabitants. 
They found them not only pliable, but fond of their 
chains, and in love with their bondage. But they had 
heard of this intended enterprise of supreme power 
and mercy, this invasion and descent upon their do- 
minions: they had heard of the design of bruising their 
head, overturning their government, making their slaves 
to revolt. Long experience had made them expert in 
the black art of perdition; long success made them 
confident; and their malice still pushed them on to 
opposition, whatever might be the success. As they 
were no doubt apprized of thisdesigned deliverance, 
and alarmed at the signs of its approach, they made 
all preparations to oppose it; mustered all their forces; 
employed all their skill; and, as all was at stake, 
made their last efforts for a kind of decisive engage- 
ment. They armed every proper instrument, and set 
every engine of spiritual destruction at work; tempta- 
tions, persecutions, violence, slander, treachery, coun- 
terfeit Messiahs, and the like. 

Their Adversary appeared in a form that did not 
seem terrible; not only as a man, but as one “ despised 
of the people,” accounted as “a worm, and no man,’’ 
Psa. Xxil. 6, but this made the event more glorious. 

25 


290 M‘LAURIN’S SERMON 


It was a spectacle worth the admiration of the universe, 
to see the despised Galilean turn all the artillery of 
hell back upon itself; to see One in the likeness of the 
Son of Man, wresting the keys of hell and death out 
of the hand of the devil; to see him entangling the 
rulers of darkness in their own nets ; and making them 
ruin their designs with their own stratagems. They 
made one disciple betray him, and another deny him; 
they made the Jews accuse him, and the Romans cru- 
cify him. But the Wonderful Counsellor was more 
than a match for the old serpent, and the Lion of the 
tribe of Judah too hard for the roaring lion. The de- 
vices of these powers of darkness were, in the event, 
made means of spoiling and triumphing over them- 
selves, Col. ii. 15. The greatest cruelty of devils and 
their instruments, was made subservient to the designs 
of the infinite mercy of God; and that hideous sin of 
the sons of men, overruled in a perfectly holy manner, 
for making an end of sin, and bringing in everlasting 
righteousness, Dan. ix. 24. The opposition made to 
this deliverance did but advance its glory; particularly 
the opposition it met with from those for whose good 
it was intended, that is, sinners themselves: this served 
to enhance the glory of mysterious long-suffering and 
mercy. 

It would take a long time to insist on all the opposi- 
tion which this Deliverer met with, both from the ene- 
mies of sinners, and from sinners themselves; but at 
last he weathered the storm, surmounted difficulties, led 
captivity captive, obtained a perfect conquest, purchas- 
ed an everlasting inheritance, founded an everlasting 
kingdom, triumphed on the cross, and died with the 
publication of his victory in his mouth, It is finished, 
John xix. 30. 

The world is represented as silent before the Lord, 
when he rose up to work this great deliverance; and, 
as was shown before, no part of the world was uncon- 
cerned init. The expectation was great, but the per- 
formance could not but surpass it. Every part of it 
was perfect, and every circumstance graceful; nothing 
deficient, nothing superfluous, nothing but what be- 


ON GLORYING IN THE CROSS OF CHRIST. 291 


came the dignity of the Person, and the eternal wisdom 
of the contrivance. Every thing was suited to the 
glorious design, and all the means proportioned to the 
end. The foundation of the everlasting kingdom was 
laid, before it was observed by the men that opposed 
it; and so laid, that it was impossible for the gates of 
hell to prevail against it; all things adjusted for com- 
pleting the deliverance, and for securing it against all 
endeavours and attempts to overturn it. The great 
Deliverer, in that low disguise, wrought through his 
design, so as none could oppose it, without advancing 
it to the full satisfaction of that infinite wisdom that 
devised it, and the eternal admiration of the creatures 
that beheld it. 

The Father was well pleased; heaven and earth 
rejoiced, and were astonished ; the powers of hell fell 
down like lightning. In heaven, loud acclamations 
and applauses, and new songs of praises began, that 
are not ended yet, and never will—they will still in- 
crease. Still, new redeemed criminals from the earth, 
saved from the gates of hell, and entering the gates of 
heaven, with a new song of praise in their mouths, 
add to the ever-growing melody, of which they shall 
never be weary: for that is their rest, their labour of 
love; never to rest, day nor night, giving praise and 
glory to Him that sits on the throne, and to the Lamb 
at his right hand; who redeemed them from all na- 
tions and tongues, washing them in his own blood, and 
making them kings and priests unto God. 

But still, an objection may be made concerning the 
little honour and respect this work met with on earth, 
where it was performed. This duly considered, in- 
stead of being an objection, is a commendation of it. 
Sin had so corrupted the taste of mankind, that it had 
been a kind of reflection on this work, if it had suited 
it. Herein the beauty of it appears, that it was above 
that depraved, wretched state which it was designed 
to cure; and that it did actually work that change on 
innumerable multitudes of all nations. 

If the cross of Christ met with such contempt on 
earth, it met also with incomparable honour. It made 


292 M*LAURIN’S SERMON 


the greatest revolution in the world that ever happened 
since the creation, or that ever will happen till Shiloh 
come again; a more glorious, a more lasting change 
than ever was produced by all the princes and con- 
querors in the world. It conquered multitudes of souls, 
and established a sovereignty over men’s thoughts, 
wills, and affections. This was a conquest to which 
human power hath no proportion. Persecutors turned 
apostles; and vast numbers of pagans, after knowing 
the cross of Christ, suffered death and torments cheer- 
fully, to honour it. The growing light shone from 
east to west, and opposition was not only useless, but 
subservient to it. The changes it produced are some- 
times described by the prophets in the most magnifi- 
cent expressions. Thus, for instance, it turned the 
parched grounds into pools of waters ; made the habi- 
tations of dragons to become places of grass, and reeds, 
and rushes; made wildernesses to bud and blossom as 
the rose, Isa. xxxv. 1, 7. It wrought this change 
among us, in the utmost isles of the Gentiles. We 
ought to compare our present privileges with the state 
of our forefathers, before they knew this blessed ob- 
ject; and we shall find it owing to the glory of the 
cross of Christ, that we, who worship the living God, 
in order to the eternal enjoyment of him, are not wor- 
shipping the sun, moon, and stars, or sacrificing to 
idols. 

But the chief effects of the cross of Christ, and 
which show most of its glory, are its inward effects 
on the souls of men. There, as was before hinted, it 
makes a new creation. Christ is formed in them, the 
source and the hope of glory. This isa glorious work- 
manship, the image of God on the soul of man. But 
since these effects of the cross of Christ are secret, and 
the shame put upon it ofttimes too public, and since 
human nature is so much influenced by example, it will 
be useful to take such a view of the honour done to 
this object, as may arm us against the bad example of 
stupid unbelievers. 

The cross of Christ is an object of such incomparable 
brightness, that it spreads a glory round it to all the: 


ON GLORYING IN THE CROSS OF CHRIST. 293 


nations of the earth, all the corners of the universe, all 
the generations of time, and all the ages of eternity. 
The greatest actions or events that ever happened on 
earth, filled with their splendour and influence but a 
moment of time and a point of space; the splendour 
of this great object fills immensity and eternity. If we 
take a right view of its glory, we shall see it, contem- 
plated with attention, spreading influence, and attrac- 
ting looks from times past, present, and to come ; from 
heaven, earth, and hell ; angels, saints, and devils. We 
shall see it to be both the object of the deepest admira- 
tion of the creatures, and the perfect approbation of 
the infinite Creator. We shall see the best part of man- 
kind, the church of God, for four thousand years, look- 
ing forward to it before it happened ; new generations, 
yet unborn, rising up to admire and honour it in con- 
tinual succession, till time shall be no more; innume- 
rable multitudes of angels and saints looking back to 
it with holy transport, to the remotest ages of eternity. 
Other glories decay by length of time ; if the splendour 
of this object change, it will be only by increasing. 
The visible sun will spend his beams in process of time, 
and, as it were, grow dim with age ; this object hatha 
rich stock of beams which eternity cannot exhaust. 
If saints and angels grow in knowledge, the splendour 
of this object will be still increasing. It is unbelief 
that intercepts its beams. Unbelief takes place only 
on earth: there is no such thing in heaven or in hell. 
It will be a great part of future blessedness, to remem- 
ber the object that purchased it; and of future punish- 
ment, to remember the object that offered deliverance 
from it. It will add life to the beams of love in heaven, 
and make the flames of hell burn fiercer. Its beams 
will not only adorn the regions of light, but pierce 
the regions of darkness. It will be the desire of the 
saints in light, and the great eye-sore of the prince of 
darkness and his subjects. 

Its glory produces powerful effects wherever it shines, 
They who behold this glory are transformed into the 
same image, 2 Cor. iii. 18. An Ethiopian may look 
long enough to the visible sun before it change his 

25 * 


294 M‘LAURIN’S SERMON 


black colour; but this does it. It melts cold and fro- 
zen hearts; it breaks stony hearts; it pierces ada- 
mants; it penetrates through thick darkness. How 
justly is it called marvellous light! 1 Pet. ii. 9. It 
gives eyes to the blind to look to itself; and not only 
to the blind, but to the dead. It is the light of life; a 
powerful light. Its energy is beyond the force of thun- 
der ; and it is more mild than the dew on the tender 
grass. 

But it is impossible fully to describe all its effects, 
unless we could fully reckon up all the spiritual and 
eternal evils it prevents, all the riches of grace and 
glory it purchases, and all the Divine perfections it dis- 
plays. It has this peculiar to it, that as it is full of 
glory itself, it communicates glory to all that behold it 
aright. It gives them a glorious robe of righteous- 
ness ; their God is their glory; it calls them to glory 
and virtue; it gives them the Spirit of God and of 
glory; it gives them joy unspeakable and full of glory 
here, and an exceeding great and eternal weight of 
glory hereafter. 

It communicates a glory to all other objects, accord- 
ing as they have any relation to it. It adorns the 
universe ; it gives a lustre to nature, and to Provi- 
dence ; it is the greatest glory of this lower world, that 
its Creator was for awhile its inhabitant. A poor land- 
lord thinks it a lasting honour to his cottage, that he 
has once lodged a prince or emperor. With how much 
more reason may our poor coftage, this earth, be proud 
of it, that the Lord of glory was its tenant from his 
birth to his death! yea, that he rejoiced in the habitable 
parts of it before it had a beginning, even from ever- 
lasting ! Prov. vii. 31. 

It is the glory of the world that He who formed it, 
dwelt on it; of the air, that he breathed in it; of the 
sun, that it shone on him; of the ground, that it bore 
him ; of the sea, that he walked on it ; of the elements, 
that they nourished him; of the waters, that they re- 
freshed him; of us men, that he lived and died among 
us, yea that he lived and died for us; that he assumed 
our flesh and blood, and carried it to the highest hea- 


ON GLORYING IN THE CROSS OF CHRIST. 295 


vens, where it shines as the eternal ornament and won- 
der of the creation of God. It gives also a lustre to 
Providence. It is the chief event that adorns the 
records of time, and enlivens the history of the universe. 
It is the glory of the various great lines of Providence, 
that they point at this as their centre; that they pre- 
pared the way for its coming; that after its coming 
they are subservient to the ends of it, though in a way 
indeed to us at present mysterious and unsearchable. 
Thus we know that they either fulfil the promises of 
the crucified Jesus, or his threatenings; and show 
either the happiness of receiving him, or the misery of 
rejecting him. 


THE END. 


ee ey ag nem cree \ he 
4g setter ee es ‘ Fe eas eh Verona 
IG thitees?) Jl) 


oe 7 wu 2 3 


Date Due 


® 
ca) 
« 


Demco 293-5 


wc 


